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Husnul Qodim
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Journal of Contemporary Rituals and Traditions
Published by Universitas Islam Negeri Sunan Gunung Djati Bandung
ISSN : -     EISSN : 29885884     DOI : https://doi.org/10.15575/jcrt
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
The Journal of Contemporary Rituals and Traditions is a scholarly publication dedicated to the exploration and analysis of contemporary rituals and traditions from diverse cultural, social, and religious contexts. The journal provides a platform for interdisciplinary research and critical discourse on the significance, evolution, and meaning of rituals and traditions in the modern world. JCRT welcomes contributions from scholars, researchers, and practitioners in anthropology, sociology, religious studies, cultural studies, folklore, and performance studies. The journal publishes original research articles, theoretical discussions, comparative analyses, and case studies that shed light on various aspects of contemporary rituals and traditions, including their cultural, social, psychological, and symbolic dimensions.
Arjuna Subject : Ilmu Sosial - Kajian Budaya
Articles 5 Documents
 1 
Search results for , issue "Vol. 3 No. 2 (2025)" : 5 Documents clear
Women’s Ritual Art and Intergenerational Knowledge: A Visual Ethnography of Jhuti Practices in Bhadrak District, Odisha Panda, Taranisen; Mishra, Nirlipta; Ray, Asima; Rahimuddin, Shaik; Pradhan, Bikram; Mohanty, Raj Ballav
Journal of Contemporary Rituals and Traditions Vol. 3 No. 2 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jcrt.735

Abstract

Purpose: This study aims to document and analyze the contemporary practice of Jhuti, a women-led ritual art in Bhadrak District, Odisha, by examining its visual motifs, ritual functions, intergenerational transmission, and emerging generational shifts. The research investigates how Jhuti operates as a gendered knowledge system that integrates cosmological symbolism, ecological values, and domestic ritual authority. Methodology: The study employs a two-year visual ethnography (2021–2023) combining participant observation, semi-structured interviews with 97 women practitioners, and photographic documentation across seven administrative blocks. Data were analyzed using thematic coding, motif cataloguing, and cross-generational comparison to identify patterns in ritual participation, material use, symbolic repertoire, and transmission modes. Findings: The research documents twenty-eight distinct Jhuti motifs and reveals a structured symbolic repertoire dominated by Lakshmi paduka (95%), lotus (79%), and conch (71%). Ritual participation remains high during major festivals, particularly Manabasa Gurubara (98%). Jhuti knowledge is transmitted primarily through matrilineal teaching (74%), though reliance on observational learning increases among younger women. Significant generational differences emerge: older women emphasize communal-religious meanings and traditional mud-floor contexts, while younger practitioners favor individual-artistic framings, cement/tile surfaces, and digital modes of learning. The ethnographic vignette demonstrates that embodied, tactile correction remains central to skill transmission and cannot be replaced by digital replication. Implications: The findings highlight urgent needs for heritage preservation strategies that support embodied knowledge transmission, address material-infrastructural constraints in urban settings, and integrate Jhuti into educational and community spaces without detaching it from its ritual cosmology. The study provides evidence to inform policy interventions aligned with UNESCO’s Intangible Cultural Heritage framework, emphasizing sustaining living practices rather than aestheticizing them. Originality and Value: This study offers the first systematic visual ethnography of Jhuti in Bhadrak District, providing an empirically grounded motif catalogue, cross-generational analysis, and detailed documentation of embodied teaching practices. By demonstrating Jhuti’s function as a gendered knowledge system situated at the intersection of devotion, ecology, and domestic authority, the research contributes new conceptual and empirical insights to the fields of ritual studies, women’s art traditions, and intangible heritage preservation.
Negotiating Ritual Authority and Non-Binary Leadership: The Bissu of Bugis Society in Contemporary Religious and Cultural Landscapes Mahyuddin, Mahyuddin; Aminah, Sitti; Nurkidam, A.; Jalil, Abdul
Journal of Contemporary Rituals and Traditions Vol. 3 No. 2 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jcrt.1474

Abstract

Purpose: This study aims to examine how the Bissu, as non-binary ritual leaders in Bugis society, sustain their identity and ritual authority amid shifting religious, cultural, and political landscapes. Method: The research adopts a qualitative approach using a phenomenological orientation. Data were collected through in-depth interviews with Bissu practitioners, community members, and government representatives, complemented by participant observation of rituals and cultural performances in Segeri, Pangkajene and Kepulauan (Pangkep), South Sulawesi. Data analysis was conducted through thematic and narrative techniques to identify recurring patterns related to lived experiences, adaptation strategies, and transformations of ritual authority. Findings: The findings reveal three main patterns. First, the Bissu experience a weakening of social recognition accompanied by stigma and economic vulnerability, despite their continued visibility in cultural events. Second, they actively employ religious and cultural adaptation strategies, integrating Islamic practices such as prayer, Barzanji recitation, and pilgrimage alongside traditional rituals. Third, Bissu ritual authority is being redefined from sacred, community-based leadership toward more symbolic and institutionally mediated roles, particularly through government-sponsored cultural and heritage programmes. Implications These findings contribute to debates on non-binary indigenous leadership by demonstrating that ritual authority is shaped not only by cosmology but also by institutional and political arenas where recognition is negotiated. Practically, the study suggests that cultural and local government policies should move beyond event-based recognition toward more sustainable support that enables the Bissu to maintain ritual roles within their communities. Originality: This study offers an original, voice-driven account grounded in Bissu narratives and direct observation, moving beyond symbolic or historical analyses. It introduces a two-level model of adaptation and conceptualises ritual authority as a dynamic process of contemporary negotiation rather than a fixed traditional status.
Intercultural Communication Patterns in Bugis–Lauje Marriages: Negotiating Identity and Harmony in Rural Central Sulawesi, Indonesia Kaddi, Sitti Murni; Fadhliah, Fadhliah; Badollahi, Muh. Zainuddin; Utama, Roman Rezki
Journal of Contemporary Rituals and Traditions Vol. 3 No. 2 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jcrt.1480

Abstract

Purpose: This study aims to analyze the intercultural communication patterns between Bugis–Lauje couples in Tinombo, Central Sulawesi. The research aims to understand how these couples navigate linguistic, emotional, and cultural differences in their daily lives, and how traditional rituals and family mediators serve as bridges of meaning to maintain marital harmony. Methodology: The research employs a qualitative case study approach with six purposively selected informants, including two interethnic couples, two family members, and two traditional leaders. Data were collected through semi-structured interviews, participatory observation, focus group discussions, and document analysis, then analyzed using the Miles and Huberman interactive model with triangulation and member checking to ensure validity. Findings: The findings show that Bugis–Lauje couples achieve intercultural harmony through continuous negotiation and adaptation. Indonesian functions as a neutral lingua franca in household communication, while Bugis and Lauje languages are used in rituals to maintain cultural identity. Couples adopt adaptive strategies such as humor, patience, code-switching, and family mediation to transform potential misunderstandings into mutual understanding. Rituals like mappacci (Bugis) and modutu (Lauje) serve as symbolic spaces of cultural dialogue, reinforcing kinship ties and social cohesion. Implications: The study makes significant contributions both theoretically and practically. Theoretically, it extends Kim’s Stress–Adaptation–Growth model, Giles’s Communication Accommodation Theory, and Ting-Toomey’s Face-Negotiation Theory within the Indonesian intercultural context. Practically, it proposes policy recommendations such as pre-marital intercultural communication modules at KUA, handbooks for family mediators, and bilingual ritual literacy programs to enhance cross-ethnic understanding in rural communities. Originality and Value: This research makes a novel contribution by focusing on the domestic sphere of intercultural communication in rural Central Sulawesi—an area that has been rarely examined in prior studies. It introduces the concept of a hybrid communication model that merges linguistic, cultural, and emotional elements, illustrating how multiethnic families act as agents of social cohesion in Indonesia’s multicultural landscape.
Traditional Sundanese Games as Community-Based Learning Media for Interreligious Tolerance: A Qualitative Case Study at Sakola Motekar, West Java, Indonesia Herdiansyah, Gymnastiar; Halim, Ilim Abdul; Busro, Busro
Journal of Contemporary Rituals and Traditions Vol. 3 No. 2 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jcrt.2137

Abstract

Purpose: This study examines how traditional Sundanese games function as a medium for interreligious tolerance among children within a community-based learning setting at Sakola Motekar. It addresses the growing concern over intolerance by exploring local cultural practices that enable children from different religious backgrounds to interact inclusively in everyday social spaces beyond formal schooling. Methodology: The study employs a qualitative single-case study design focused on the “Kaulinan” (traditional play) program at Sakola Motekar. Data were collected through participatory observation of recurring game sessions, in-depth semi-structured interviews with child participants and adult stakeholders. Findings: The findings show that the games were implemented as routinely facilitated activities embedded in weekly/outdoor sessions rather than purely child-initiated recreation. Across the three games, tolerance was enacted as observable interaction routines: children consistently participated in non-segregated groupings through shared formations, mixed teams, and turn-taking structures; cooperation toward shared goals was strengthened by game mechanics requiring task interdependence (maintaining an intact line, rebuilding a stack under pressure, or practicing balance with peer assistance); supportive peer responses (reassurance, encouragement, and practical help) were common when minor setbacks occurred; and rule disagreements were brief and typically resolved through quick negotiation supported by light-touch facilitator reminders, allowing play to continue without disrupting cohesion. Implications: The study suggests that facilitated traditional play can operate as a practical interaction infrastructure for tolerance education, where values emerge through repeated embodied practice rather than primarily through verbal instruction. Programmatically, the findings support the adoption of minimal facilitation standards to sustain inclusive participation and physical safety in community-based settings. Originality/Value: This research contributes naturalistic evidence from a community-based learning context showing how tolerance is produced as an everyday interactional accomplishment (grouping, cooperation, reassurance, and rule negotiation) rather than being treated mainly as a declarative attitude. It also offers multi-source qualitative support demonstrating how traditional games can function as cultural “media” (McLuhan) and experiential learning cycles (Kolb) that extend children’s social capacities in pluralistic settings.
Color as a Cultural Resilience Strategy: Material-Semiotic Systems in Ghana's Indigenous Spirituality Bawa, Al-Hassan; Salifu Cudjoe, Moses
Journal of Contemporary Rituals and Traditions Vol. 3 No. 2 (2025)
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jcrt.2157

Abstract

Purpose: This study investigates how color operates as a material–semiotic system in Ghanaian indigenous spirituality and examines the ways in which this system contributes to cultural resilience across the Akan, Dagomba, and Ewe communities. The research seeks to understand how symbolic meanings and material practices of color mediate relationships between humans, ancestors, and spiritual forces, and how these systems adapt within contemporary contexts. Methodology:The study employs a qualitative ethnographic design conducted between January and June 2025 in three regions of Ghana. Data were collected through 18 semi-structured interviews, three focus group discussions, participatory observation of 15 ritual ceremonies, and analysis of 48 material artifacts. A reflexive thematic analysis using abductive reasoning was applied to identify patterns across symbolic meanings, material practices, and cross-cultural variations. Findings:Results reveal that the white–black–red triadic serves as a stable cosmological framework but is articulated differently through temporal orientations and ritual functions: white functions as terminal (Akan), initial (Dagomba), and continuous (Ewe); black demonstrates semantic complexity through affective, ritual-operational, and genealogical-structural expressions; and red shows varying valence from negative (Akan) to ambivalent (Dagomba) to positive (Ewe), requiring cultural mechanisms of regulation. Multicolored compositions further reveal a shared compositional grammar in which black acts as a structural integrator representing ancestral continuity. Implications: The study offers insights for cultural heritage preservation, ethical collaboration within creative industries, and the development of policy frameworks that support indigenous knowledge systems. It underscores the need for participatory approaches that recognize color not merely as aesthetic symbolism but as a living epistemic and cosmological resource sustaining community identity amid globalization and generational shifts. Originality and Value:This research advances a material–semiotic framework that bridges symbolic anthropology and material culture theory, introducing the concept of color as a strategy of cultural resilience. It demonstrates that color is not a passive representational code but an active performative agent that shapes spiritual, social, and cosmological relations. The study contributes novel cross-cultural evidence from West Africa and expands theoretical discussions on intangible cultural heritage, decolonial epistemology, and material agency.

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