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Kawalu: Journal of Local Culture
Published by Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
ISSN : 23391065     EISSN : 24604313     DOI : -
Core Subject : Humanities, Art, Social,
Arts Humanities Social Sciences
Kawalu: Journal of Local Culture is an interdisciplinary journal that explores the history, politics, economics, linguistics, sociology and anthropology of world’s local culture. The journal brings together original and innovative articles which deploy interdisciplinary and comparative research methods add also welcomes progress reports on research projects, fieldwork notes, book reviews, and notes on conferences. Kawalu: Journal of Local Culture is published by Laboratorium Bantenologi, State Islamic University (UIN) Sultan Maulana Hasanuddin Banten in June and December each year. The journal accepts articles in English and Indonesia.
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Articles 5 Documents
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Search results for , issue "Vol. 6 No. 2 (2019): July - December 2019" : 5 Documents clear
FROM CULTURAL TO STRUCTURAL VIOLENCE: THE CONFLICT AMONG SUNNI- SHI`ITE IN SAMPANG, EAST JAVA Mukhsin achmad
Kawalu: Journal of Local Culture Vol. 6 No. 2 (2019): July - December 2019
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/kawalu.v6i2.2310

Abstract

This paper deals with the conflict of Sunni-Shi`a which occurs in East Java. The relationship among them is dominated by contravention, competition / contestation and conflict. The conflict was started from the family to community, from cultural to structural. The contravention occurs during the emergence of Shi`ite community in Madura. When the majority of Madurese community who are mostly Sunni rejected their first existence. For instance, Ali Karrar Shinhaji (The local Ulama) was against the decision of Kyai Makmun to deliver his son, Tajul Muluk, to study at YAPI Bangil that affiliated with Shi`i. The conflict further escalates because of Tajul Muluk’s and Roisul Hukama’s personal problem. Eventually, the conflict thus increases on the higher level in Sampang and in Province level. The conflict occurs because of accumulation of socio-politics, economic and theology that relates one another. This paper examines how the conflict of Sunn-Shi`i emerges, whether it is a pure of family conflict or involves the conflict among the religious authorities in Sampang society. This paper utilizes Myers’ theory combined with Galtung theory on conflict and violence. Galtung introduces the direct, indirect/ structural violence also cultural violence. Through both bibliographical and empirical investigation, this paper finds that the conflict emerges from cultural to structural violence, when the contestation and conflict between Tajul Muluk and Roisul Hukama increase to higher level, from community of Sampang to East Java Province. In addition, this conflict also involves the contestation among religious authorities, when the positivisation of fatwa, which is morally binding, transforms into a public policy of the government that legally binding is the evident of this conflict. This evident that why I call it by from cultural to structural violence.
ETNIS BANTEN DI NEGERI BORNEO H. S. Suhaedi
Kawalu: Journal of Local Culture Vol. 6 No. 2 (2019): July - December 2019
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/kawalu.v6i2.4912

Abstract

Saat menyebut Banten, paling tidak ada dua hal yang terekam dalam memori kolektif masyarakat. Pertama, Banten adalah salah satu bekas wilayah kerajaan di antara beberapa kerajaan Islam di nusantara yang memiliki peradaban terbuka dan dijadikan lokus persinggahan tidak saja oleh para pelancong lokal tapi juga oleh para pemburu kapital ekonomi dunia dan penjajah; kedua adalah cerita soal elite sosial lokal yaitu kiyai dan jawara yang memiliki pengaruh besar di masyarakat. Paper ini akan mencoba mengeksplorasi pandangan masyarakat di Kalimantan Barat terhadap orang Banten dan cara orang Banten mempertahankan eksistensinya. Meskipun orang Banten di Kalimantan Barat sudah hidup sejak ratusan tahun dan dikenal sebagai etnis minoritas yang hidupnya berbaur dengan etnis lain (tidak berkelompok), artikel ini mengungkap bahwa keberadaan mereka tetap dipandang sebagai orang magis-religious, dalam arti bahwa mereka mempunyai pemahaman agama yang tinggi, berakhlakul karimah, dan mempunyai kekuatan ghaib (magis) yang bisa meringankan setiap persoalan hidup dengan kekuatan supranatural. Di sisi lain, orang-orang Banten di Kalimantan Barat juga masih menggunakan magis. Hal ini karena dua hal, pertama magis masih dipercaya sebagai kekuatan supranatural yang bisa membantu memudahkan mereka dalam setiap kesulitan; kedua, beban psikologis yang melekat pada diri orang Banten yang selalu dianggap sebagai orang yang mempunyai kekuatan magis oleh masyarakat Kalimantan Barat. Adapun pemahaman keagamaan orang Banten berasal dari kepercayaan mereka terhadap kekuatan magis. Praktik-praktik ritual magi orang Banten dilakukan dengan cara beribadah kepada Tuhan yang maha Esa dan berpantang untuk tidak melakukan dosa besar agar kekuatan magis yang mereka miliki tetap berfungsi. Berangkat dari hasil penelitian di atas, peneliti beranggapan bahwa etnis Banten, meskipun merupakan etnis minoritas di Kalimantan Barat dan tidak banyak disebut oleh para peneliti sebagai etnis tersendiri, mereka mempunyai kontribusi yang cukup besar dalam pengembangan Islam dan mempunyai dan kesadaran etnik yang tinggi sehingga tidak mengalami konflik etnik sebagaimana etnik lain di Kalimantan Barat.
The Effectiveness Of Natoni In Timor Dawan Customs : English Yanti Boimau Yanti; Kadek Ayu Cintya Adelia Kadek
Kawalu: Journal of Local Culture Vol. 6 No. 2 (2019): July - December 2019
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/kwl.v6i2.7862

Abstract

The number of tribes that inhabit the Indonesian nation differs in ethnicity, religion, race and even language so that people who live in these differences have different cultures. Culture is a way of life that develops and is shared by a group of people and is passed down from generation to generation. Culture that is maintained and carried out continuously or repeatedly can be called a tradition. One of the cultures in the Timorese society that has become a tradition and is still being preserved today is "Natoni." In natoni, a group of people join in it, one person as a speaker or speaker (Atonis) and another group of people as a companion (Na'heen). This study aims to find out how the practice of ritual communication and effectiveness carried out through natoni by the Timorese (Dawan) tribe in East Nusa Tenggara Province. The research approach used is qualitative research. Data was collected through in-depth interviews and observations. In Timorese customs or Dawan Natoni customs, it is a form of traditional performing arts or speech rituals. In natoni, a group of people who perform this ritual, the clothes used are beti, namely traditional woven cloth on the waist and pilu or cloth tied around the head as the traditional clothing of the Dawan tribe. As a culture for the Dawan tribe, the findings of natoni are inherited from the ancestors who have used it for a long time. The Dawan tribe is known as a tribe with a high sense of politeness, making natoni as their identity. This is because natoni is a deep respect. Accordingly, natoni is understood as a welcome with a sincere heart.
Nyadran Tradition in Cepokokuning Village: Construction of Local Wisdom in Islamic Values: English M. Yasin Abidin Yasin; Rofiqotul Aini
Kawalu: Journal of Local Culture Vol. 6 No. 2 (2019): July - December 2019
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/kwl.v6i2.7863

Abstract

Nyadran is a tradition or ritual that contains local wisdom. Many Muslims in Indonesia preserve this tradition, including the Cepokokuning village community. Ideally, the preservers of the Nyadran tradition are able to construct it according to the guidance of Islamic teachings. However, the fact is that the traditional activities of nyadran in Cepokokuning village are only tomb cleaning activities, eating together, then ending with watching wayang kulit and orchestras. This study intends to explain the series of nyadran traditions in Cepokokuning village, and to find out the community’s understanding of the integration of Islamic values ​​and local wisdom into the nyadran tradition. The design of this research method is qualitative with a phenomenological approach. The findings of this study conclude that before the covid-19 pandemic, the construction of local wisdom on Islamic values ​​in the nyadran tradition in Cepokokuning Village before the covid-19 pandemic was shown in goat slaughtering activities on the banks of the river near the dam, praying together, and pilgrimages in the area. the graves of the ancestors, salvation at crossroads (baritan), and watching puppet entertainment together in front of the Cepokokuning village hall. Meanwhile, during the Covid-19 pandemic, the nyadran tradition was carried out as usual, but the slaughter of goats was only attended by representatives of the residents, ziyarah (nyekar) was carried out independently, salvation (baritan) was held at the mosque, while puppet entertainment activities were abolished. The understanding of the people of Cepokokuning Village towards the values ​​of local wisdom and Islamic values ​​in the nyadran tradition is shown in the earth alms tradition which they believe is a wasilah for health and safety. According to them, the nyadran tradition has been practiced for generations and does not conflict with local wisdom and sharia values. The Islamic values ​​found in the nyadran tradition are togetherness, harmony, egalitarian, mutual cooperation, deliberation, alms, draw closer to Allah as gratitude to Him.
Realitas yang Sakral: Upacara Sedekah Gunung Merapi dalam Perspektif Mircea Eliade Muhammad Akbar; Naufal Ridhwan Aly
Kawalu: Journal of Local Culture Vol. 6 No. 2 (2019): July - December 2019
Publisher : Laboratorium Bantenologi UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/kwl.v6i2.8390

Abstract

Upacara Sedekah Gunung Merapi is a form of ritual that still exists by residents of Lencoh Village, Selo District, Boyolali Regency. This ceremony is a ritual tradition that is held every year, to be precise at 1 Muharram to welcome the Islamic New Year. This paper seeks to elaborate Mircea Eliade's thoughts in the case of Upacara Sedekah Gunung Merapi, to be precise in Lencoh Village, Selo District, Boyolali Regency. This ceremony is a ritual held to give offerings to the spirits of deceased ancestors who when they were still alive were believed by the villagers to be the forerunners of the village founders. Also, this ceremony is an expression of gratitude addressed to God. The procession of Upacara Sedekah Gunung Merapi begins with an offering ceremony in the form of ndas kebo, tumpeng, and other uba rampe as a complement to the offerings. The offerings will be floated in the crater of Mount Merapi. Each of the offerings in this ceremony has its meaning for local. This research is expected to provide information about the meaning of Upacara Sedekah Gunung Merapi as well as to explore local wisdom studies in Indonesia using the perspective of Mircea Eliade's thinking.

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