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<![CDATA[Seserahan Dalam Perkawinan Masyarakat Adat Lampung ]]>
<![CDATA[Agung Tri Nugroho]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.31-41
<![CDATA[Delivery or delivery money is money given by the male to the prospective in-laws for marital needs with its positive and negative impacts. The negative impact of delivery money is seen when it is set at a high amount by the prospective in-laws to be paid, making it difficult to be met. Not a few also couples who want to establish a household are forced to postpone marriage because of the high amount of money that has been determined from the woman side. The research question in this paper is how the implementation of the practice of conducting delivery money in marriage customs in Lampung, is it true that the determination of very high sums of money influences the delay in marriage in the community and how the Islamic law views the delivery money which causes delays in marriage. By using field research methods, the data have been grouped into two forms, namely quantitative data and qualitative data. Quantitative data is the data of the results of the questionnaire while the qualitative data is the data of the results of interviews and observations. Then from the quantitative data tables are then analyzed and concluded while the qualitative data is connected between one fact and the other facts, then analyzed using a descriptive analysis approach. The results of the study found that the indigenous people of Lampung all practiced giving money and stipulated it by looking at the education of women, their work and the number of stipulated habits in the village, and eight pending marriages from several cases due to high cash, to the impacts arising from the stipulation of high and contradictory money with valid ‘urf terms; it can be concluded that the law of high passing money is not appropriate as it should apply. And many have charged men whose economies are middle to lower and who have dependents to carry out marriages resulting in delays in marriage.]]>
<![CDATA[Menakar Mahar: Studi tentang Masyarakat Santri di Desa Karangbesuki Sukun, Kota Malang ]]>
<![CDATA[Ahmad Izzuddin]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.42-51
<![CDATA[Islamic marriage rules in practice form values that are lived out and practiced in the context of cultural society so that they emerge as symbols as a form of the dialectical process between religious values and cultural values. As an example of the concept of dowry in Islam which has two dimensions, the universality of the values adhered to by all its adherents and also the value locality that is formed from the dialectical process that occurs between religious teachings and the local culture of the adherents. This was seen in the santri community in Karangbesuki Village, Malang City in determining the dowry in their marriage by identifying aspects of the normative dowry in the fiqh that they embraced into their marital culture.]]>
<![CDATA[SEKENEM DAN SEKEPAT Perlindungan terhadap Perempuan dalam Tradisi Budaya Masyarakat Terpencil di Kabupaten Lombok Tengah, Nusa Tenggara Barat ]]>
<![CDATA[Munawirsazali Munawirsazali]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.1-13
<![CDATA[This paper discusses about the concept of protecting women in the cultural tradition of isolated communities in Lombok Tengah. The results of research in this paper is that the sociocultural system of these isolated communities in Lombok Tengah uphold the dignity of local women. The protection of women in these isolated communities in Lombok Tengah has been done through what were locally called ‘sekenem’ and ‘sekepat’ as a place for a girl to receive her visitor. Each house is required to have ‘sekenem’ or ‘sekepat’ as a place for their daughter to receive her guest or friend. The system of the culture of isolated communities in Lombok Tengah can provide for the women morally and socially protected.]]>
<![CDATA[Barong Using Optimalisasi Seni Pertunjukan sebagai Obyek Pariwisata Budaya Using ]]>
<![CDATA[Muhammad Agung Pramono Putro]]>;
<![CDATA[Bambang Soepeno]]>;
<![CDATA[Rully Putri Nirmala P]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.52-66
<![CDATA[Barong Using is a performance art which is native to the Using community. Barong Using is used as a sacred necessity for clean village rituals. Rituals are held twice a year. The Ider Earth Ritual on the 2nd of Shawwal and the moon village salvation ritual were recited. The cultural development of bringing the art of barong performance functions as a sacred and profane need. There are efforts to optimize the art of barong performance by the use of tourism. The problems contained in this study are related to discussing (1) the history of Barong Kemiren's performance in which it examines ritual processions with socio-cultural values; and (2) efforts to optimize the art of barong performance later using communities in 1996-2018 as the use of tourism. The research method used is the historical research method by using a cultural anthropology approach to study cultural change and using structural functionalism theory to analyze the shift in barong function socially as a result of tourism. The results of this discussion, the optimization of the art of barong performance is packaged in the interrelationships of the five pillars that support the development of tourism and creative industries, namely, the state, art and ritual actors, supporting communities, industry, and religious leaders. These pillars can provide the right input so that a good response emerges from entrepreneurs, bureaucrats, cultural practitioners, and practitioners of traditional and ritual arts. Now the art of barong performance has undergone many changes starting from the structure of performances and interludes which accompany.]]>
<![CDATA[LANGGHAR, KOPHUNG DAN BHAQAF Konservasi Kebudayaan Khazanah Keislaman Madura ]]>
<![CDATA[Mohsi Mohsi]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.14-20
<![CDATA[Langghar, Kophung and Bhaqaf in Madurese society exist as a distinctive cultural entity, whose uniqueness is continually contributing to the cultural treasures of the past. Langghar, Kophung and Bhaqaf are a distinctive Madurese culture that has never been lost by the gradation of the age, and the change of time. Their existence serves as a form and effect of conservation and the expression of the strength of the Madurese community in preserving the culture of their ancestors. The existence of langghar, kophung and bhaqaf can be a very important part of the culture for the Madurese community, especially in terms of ethical values, religious values, and philosophical values that are found in them. These values continue to be searched more intensely, in an effort to uncover the sacredness and uniqueness that are still neatly stored. One of the values which continues to be respected in langghar, kophung and bhaqaf is the value of religiosity which has never been dispirited up to the present.]]>
<![CDATA[SISTEM SOSIALBUDAYA MASYARAKAT PESISIR Nelayan dan Bakul Ikan di Kampung Tambak Lorok, Kota Semarang ]]>
<![CDATA[Nurdien H Kistanto]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.67-81
<![CDATA[In accordance with the natural environment, namely coastal area, livelihood and employment of many people of Tambak Lorok are fishing, carried out by fishermen as husbands or household heads, and accompanying activities such as processing and selling of marine products, mainly fish, by female fish processors and/or traders. Based on the field data collection and reading the literature, this study analyzes functional interrelationships of fishermen and fish traders in the sociocultural system of Tambak Lorok community in north Semarang City.]]>
<![CDATA[Pelestarian Dan Pengembangan Keanekaragaman Seni Nusantara Bahasan tentang Memajukan Pendidikan dan Menguatkan Karakter ]]>
<![CDATA[Tjetjep Rohendi Rohidi]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.21-30
<![CDATA[Three important cases need to be raised to begin this article. First, it is the issue of advancing education and strengthening culture. The issue should be seen as awareness to understand arts in various archipelago as a whole system, namely regarding human’s behaviour and values and natural-physical and socio-cultural environmental resources; that is, an eco-cultural system. This basic understanding becomes the starting point for carrying out activities or praxis in dealing with the changes which occur. Second, the effort of inheritance in its form as the preservation and development of this culture which refers to the awareness of artistic diversity which needs to be maintained as a system that gives freedom in unity and integrity. Third, art is a cultural element that is sensitive to differences, and becomes a flexible means of bridging differences; it becomes a means of appreciation of the refined inner space to overcome violence, hatred, pride, and greed. In brief, what is discussed in this paper comprises (1) art in Indonesia in the context of the archipelago culture; (2) socio-cultural changes and their implications in the development of art in Indonesia; and (3) inheritance efforts as an educational process which needs to be done. The problem is thoroughly tried to be discussed through an eco-cultural perspective, namely by putting the parts of the problem as a whole system which is interconnected among humans, values, and their environment in the micro and macro environment.]]>
<![CDATA[Pertautan Agama Dan Budaya Dalam Keislaman Komunitas Piti Jepara ]]>
<![CDATA[Nur Kholis]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 14, No 1: 2019 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.14.1.82-91
<![CDATA[This study aims to identify variants of Islamic religiosity in Chinese Muslim life as reflected in the organization of the Indonesian Chinese Islamic Association (Persatuan Islam Tionghoa Indonesia/PITI). This organization has distinctive features about how dialogue between Islam, Chinese ethnicity, implementation of Indonesian Islamic law legislation, and Javanese culture occured. This study uses a symbolic-interpretative anthropology approach. The conclusion of this study includes as the following (1) the organizational system of PITI in Jepara district is driven by indigenous Muslims who are active as administrators of the Nahdlatul Ulama in Jepara district and only two people of Chinese descents are administrators, while others are members; on the other hand, the involvement of "influential people" in the political world in Jepara also supports its existence. As for the organization funding is obtained and managed independently in the management level in Jepara; (2) Islamic characteristics of the PITI Muslim community in Jepara regency include muallaf status, feeling of being a minority but having sufficient economic, secular-materialist tendencies, prominent Chinese culture, and still strong pressure from family circles for Islam; and (3) the dimensions of Chinese socio-culture and the lives of indigenous people are more visible in socio-cultural life than the influence of religious norms.]]>
