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Tradisi Cimplo: Manifestasi Rasa Syukur, Solidaritas Sosial dan Tolak Bala Masyarakat Cirebon
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Penelitian ini bertujuan untuk menggali nilai-nilai budaya yang terkandung dalam tradisi berbagi cimplo dan dampaknya terhadap dinamika sosial masyarakat Cirebon. Dengan menggunakan metodologi etnografi, penelitian ini mengkaji proses pembuatan dan distribusi cimplo melalui observasi partisipatif dan wawancara mendalam dengan sepuluh narasumber yang memiliki latar belakang sosial dan profesi yang beragam di Cirebon. Analisis data dilakukan menggunakan perangkat lunak NVIVO 12. Hasil penelitian menunjukkan bahwa tradisi berbagi cimplo merupakan ekspresi dari rasa syukur masyarakat terhadap keberlimpahan alam dan sarana untuk mempererat hubungan sosial, mewujudkan perdamaian, serta mempromosikan nilai-nilai positif seperti permintaan maaf dan kebaikan. Lebih dari itu, tradisi ini juga sarat dengan konotasi spiritual, dimana masyarakat percaya bahwa praktik ini dapat menghindarkan mereka dari musibah atau bencana yang dikenal dengan tolak bala. Dalam konteks pelestarian budaya dan pengaruh globalisasi, tradisi berbagi cimplo berperan penting dalam mempertahankan identitas lokal dan memperkuat ikatan sosial di antara masyarakat. Implikasi dari penelitian ini menunjukkan bahwa pemahaman mendalam tentang nilai-nilai budaya yang terkandung dalam tradisi ini dapat berkontribusi terhadap penguatan identitas lokal dan pembangunan karakter kolektif masyarakat Cirebon.
Abstract
This research aims to delve into the cultural values embodied in the tradition of sharing cimplo and its impact on the social dynamics of the Cirebon community. Employing ethnographic methodology, this study examines the processes of making and distributing cimplo through participatory observation and in-depth interviews with ten respondents from diverse social and professional backgrounds in Cirebon. Data analysis was performed using NVIVO 12 software. The findings indicate that the tradition of sharing cimplo represents an expression of the community’s gratitude for nature\u27s bounty and a means to strengthen social ties, foster peace, and promote positive values such as forgiveness and kindness. Moreover, the tradition is laden with spiritual connotations, where the community believes that this practice can protect them from misfortune or disasters, known locally as tolak bala. In the context of cultural preservation and the influence of globalization, the tradition of sharing cimplo plays a crucial role in maintaining local identity and strengthening social bonds among the community. The implications of this research suggest that a deep understanding of the cultural values embedded in this tradition can contribute to strengthening local identity and the collective character building of the Cirebon community
Internalisasi Nilai Pancasila melalui Penguatan Budaya Sunda di SMP Yayasan Atikan Sunda Kota Bandung
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Artikel ini bertujuan untuk mengetahui internalisasi nilai Pancasila melalui penguatan budaya Sunda di SMP Yayasan Atikan Sunda Kota Bandung. Artikel ini menggunakan metode penelitian deskriptif-kualitatif, penelitian dilakukan di SMP Yayasan Atikan Sunda Kota Bandung. Sumber yang digunakan untuk kepentingan penelitian ini adalah berasal dari sumber primer dan sumber sekunder, adapun teknik pengumpulan data menggunakan metode wawancara, observasi dan dokumentasi. Adapun teknis analisis data menggunakan model Miles dan Huberman yaitu pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menunjukan keberhasilan dalam proses internalisasi lima nilai Pancasila ke dalam diri peserta didik. Adapun internalisasi nilai Pancasila melalui penguatan budaya Sunda di SMP Yayasan Atikan Sunda Kota Bandung terlihat pertama dalam penggunaan bahasa Sunda dan tatakrama sehari-hari, lalu peserta didik juga diwajibkan menguasai seni pupuh sunda dan menjadi standar kenaikan dan kelulusan peserta didik di sekolah. Kedua, dilakukan melalui ekstrakulikuler bernuansakan budaya Sunda yaitu seni penca, seni tari, rampak sekar, sastra Sunda, angklung, gamelan atau karawitan dan seni ukir wayang. Ketujuh ekstrakulikuler tersebut mengandung nilai-nilai Pancasila yang secara sadar ditanamkan oleh para pembina ke dalam diri para peserta didik.
Abstract
This article aims to determine the internalization of Pancasila values through the strengthening of Sundanese culture at the Atika Sunda Foundation Junior High School, Bandung City. This article uses a descriptive-qualitative research method, the research was conducted at Atika Sunda Foundation Junior High School, Bandung City. The sources used for the purposes of this research are derived from primary sources and secondary sources, while data collection techniques use interviews, observation and documentation. The technical data analysis uses the Miles and Huberman models, namely data collection, data reduction, data presentation and drawing conclusions. The research results show success in the process of internalizing the five Pancasila values into students. The internalization of Pancasila values through strengthening Sundanese culture at the Atikan Sunda Foundation Middle School in Bandung City can be seen, First in the use of Sundanese language and daily etiquette, then students are also required to master the art of Sundanese pupuh and this becomes the standard for the promotion and graduation of students at school. Second, it is carried out through extracurricular activities based on Sundanese culture, namely the arts of pencak silat, dance, rampak sekar, Sundanese literature, angklung, gamelan or karawitan and wayang carving. The seven extracurriculars contain Pancasila values which are consciously instilled by the coaches into the students
The Influence of Gender and Education Issues on Youth Political Interest: Evidence from Metro
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In recent decades, young people\u27s political participation has emerged as a significant topic of political debate, given their role as agents of future social and political change. Many political actors conduct practical politics in a variety of ways to mobilize young people\u27s choices. This research intends to explore young people\u27s interest in political ideas that can cater to future requirements. This study used a hybrid method (quantitative and qualitative), combining survey data from 130 respondents, (samples were determined using the Lemeshow formula) and in-depth interviews with 12 Muslim and 3 non-Muslim. This study focuses on the perspectives of vulnerable young students aged 17 to 20 as first-time voters in Metro-Lampung. This study reveal that education and gender issues had a positive and significant influence on political interest of young people more than economic issues which many politicians campaign for public. It has been qualitatively proven that youths, both Muslims and non-Muslims, have a proclivity for gender and educational issues in making political choices. These findings imply that political ideas that are in line with the needs of young people and are a response to problems developing in society can influence youth political interest
Islamic Philanthropy on Social Media in Youth Volunteering Movements
Full text linkIslamic philanthropy through social media is a form of community participation in the youth volunteering movement. Social media is used to spread information, raise funds, attract volunteers, and collaborate with philanthropic institutions. Islamic philanthropy through social media can help in building a caring and sharing society, as well as strengthening the spirit of humanity and expanding the reach of philanthropic activities. Islamic philanthropy through social media has an important role in helping youth to build a more caring and friendly society. Youth volunteering movements are in dire need of support from the community, and Islamic philanthropy through social media can help overcome obstacles and strengthen the spirit of humanity. This research method uses a qualitative approach with a literature study method. Social media is becoming an effective tool for achieving the goals of the youth volunteering movement, by helping to disseminate information, raise funds, attract volunteers, and collaborate with philanthropic institutions. Therefore, Islamic philanthropy through social media is very important and can help youth in achieving their vision of building a better society
Konsep Religiositas Masyarakat Suku Cepang Manggarai-NTT dalam Simbolisme Ritus Da’de
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Fokus penelitian ini pada penggalian konsep religiositas ritus Da’de Suku Cepang, Manggarai-NTT menurut pemikiran Mircea Eliade. Bagi masyarakat Suku Cepang, Yang Ilahi menampakkan diri dalam simbol-simbol alam seperti Kode, Nepa, Ruha Rata, dan Latung Dangka. Menurut Eliade, Yang Kudus menampakkan diri melalui simbol-simbol sakral. Eliade menyebut peristiwa penampakan tersebut sebagai pengalaman hierofani. Oleh karena itu, menggali makna religiositas dalam simbolisme budaya Da’de menurut pemikiran Mircea Eliade akan menemukan nilai-nilai religius seperti pengakuan terhadap Realitas Tertinggi, rekonsiliasi dan harmoni dengan sesama, alam semesta dan Pencipta. Metode yang digunakan dalam penelitian ialah metode kualitatif melalui studi kepustakaan dan wawancara. Penelitian ini menemukan bahwa ritus Da’de merupakan perayaan relasionalitas Suku Cepang dengan Realitas Tertinggi yang mengandung penghargaan terhadap Allah, alam, dan sesama. Sumbangan penelitian ini pada penghargaan dan cinta akan kekayaan budaya Indonesia yang lestari sepanjang masa.
Abstract
The focus of this research is to explore the religiosity concept of the Da’de rites of the Cepang tribe, Manggarai-NTT according to the ideas of Mircea Eliade. For the people of the Cepang tribe, the Divine appears in natural symbols such as the Code, Nepa, Ruha Rata, and Latung Dangka. According to Eliade the Holy One appears through sacred symbols. Eliade called the apparitions a hierophantic experience. Therefore, exploring the meaning of religiosity in Da’de cultural symbolism according to Mircea Eliade\u27s thought will find religious values ??such as recognition of the Highest Reality, reconciliation, and harmony with others, the universe, and the Creator. The method used in this research is a qualitative method through literature studies and interviews. This research finds that the Da’de rite is a celebration of the relationality of the Cepang tribe with the Highest Reality which contains respect for God, nature, and others. The contribution of this research is to respect and love the richness of Indonesian culture that is sustainable throughout time.
A Theological Dialogue on The Notion of Conscience (Vicdân) in Christianity and Turkish Islamic Thought
Full text linkThe recent human crises in the world caused by believers of the same religions fighting amongst themselves—such as Muslims in the Middle East and Christians in the recent Russo-Ukrainian War—have once again raised the question of the function of individual conscience (the ability to distinguish bad from good) in society. How can individuals judge what is good or bad when religious communities of same faith confuse the judgment of the religion’s followers by accusing others of wrongdoing while proclaiming themselves to be right? Would a conscience enable individuals to assess the moral quality of their thoughts, words, and deeds without being affected by society? This paper attempts to answer these questions by conducting a comparative analysis of the concept of vicdân (conscience)—the Turkish and Persian equivalent of the English word “conscience”—in Christianity and Turkish Islamic thought, and concludes that, although every individual is endowed with a conscience as a potential faculty, it must be discovered and cultivated by the individual through intellectual effort and represented in the society (collective conscience) in order to function as a righteous judge distinguishing good from bad and right from wrong in difficult times
Dissent among Muslims on Qunut, Maulud, and Nisfu Sya’ban: Study on Bid’ah Cinta Film
Full text link Differences in opinion among Muslims, commonly known as ikhtilaf, are the theme raised by the film Bid\u27ah Cinta. Through the plot analysis proposed by Tzvetan Todorov, it can be seen that the conflict in the movie is in the middle plot two Muslim clerics’ different opinions about Qunut, Maulud Nabi, and Nisfu Sya\u27ban. At the beginning of the film plot, the life of the people is still balanced. However, the conflict occurs in the middle one of the plot. In the final plot, conditions return to balance. Each character has agreed to remain harmonious amidst these opinion differences. This study uses qualitative methods to investigate every scene in the film. These scenes show a picture of ikhtilaf and the community\u27s responses to these differences. This study aims to show that differences of opinion in Islam, as depicted in Bid’ah Cinta film, will raise social conflicts if they are not wisely solved. This film conveys that fellow Muslims must accept differences and maintain good faith to create harmonious relations in the community
Nilai Aksiologis Pernikahan Jilu Pada Masyarakat Jawa
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Penelitian ini membahas tentang nilai di balik mitos yang direpresentasikan oleh masyarakat Dusun Tempursari sebagai mitos pernikahan Jilu. Masyarakat Jawa dikenal dengan penduduknya yang menjaga tradisi leluhur, pernikahan adalah salah satunya. Penelitian ini menjabarkan dua hal pokok, yaitu gambaran umum mengenai mitos pernikahan Jilu di Dusun Tempursari dan bagaimana etika Jawa dalam memandang fenomena ini. Penelitian ini merupakan penelitian kualitatif dengan menggunakan pendekatan studi lapangan. Sumber data penelitian ini adalah tokoh masyarakat dan pasangan Jilu, sedangkan sumber data sekunder diperoleh dari literatur lain, seperti buku, jurnal, serta artikel yang sesuai dengan tema penelitian. Setelah itu dianalisis menggunakan teori Etika Jawa Franz Magnis Suseno. Berdasarkan dari hasil analisis didapati bahwa masyarakat Dusun Tempursari dalam kesehariannya masih tetap menghindari mitos pernikahan Jilu. Selain itu masyarakat yang menghindari larangan dikarenakan mematuhi perintah orang tua dan tidak ingin merusak kedamaian masyarakat setempat. Hal ini selaras dengan pendapat Franz Magnis bahwa prinsip kerukunan memainkan peran penting dalam kehidupan orang Jawa. Melalui prinsip kerukunan ini Suseno membagi orang menjadi manusia bodoh dan manusia bijaksana. Fenomena ini menunjukkan bahwa masyarakat Dusun Tempursari adalah manusia bijaksana karena memilih menjalankan mitos Jilu untuk menjaga keselarasan sosial dan mencegah terjadinya konflik-konflik sosial yang mungkin saja bisa terjadi.
Abstract
This study discusses the value behind the myth of Jilu\u27s wedding. Javanese people are known for their inhabitants who uphold the traditions of their ancestors, marriage is one of them. This research describes two main things, namely a general description of the myths of Jilu\u27s wedding and how Javanese ethics in viewing this phenomenon. This research is a qualitative research. After that it was analyzed using Javanese ethical theory Franz Magnis Suseno. Based on the results of the analysis, it was found that the people of Tempursari village in their daily lives still avoid the myths of Jilu\u27s wedding. In addition, people who avoid the prohibition are due to complying with parents\u27 orders and don’t want to damage the peace of the local community. This is in line with Franz Magnis\u27s opinion that the principle of harmony plays an important role in the lives of Javanese people. Through this principle of harmony, Suseno divides people into stupid and wise humans. This phenomenon shows that the people of Tempursari village are wise humans because they choose to carry out the myths of the Jilu to maintain social harmony and prevent social conflicts that might occur
Membingkai Identitas Kolektif Berbasis Agama: Pengalaman Gerakan Indonesia Tanpa Pacaran
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Pacaran merupakan gaya hidup modern yang disukai kalangan anak-anak muda, namun gerakan Indonesia Tanpa Pacaran justru mempromosikan “anti-pacaran” karena budaya pacarana berasal dari Barat dan pacaran akan menghancurkan generasi muda Islam, bahkan negara dan mendapatkan dukungan satu juta follower. Melalui penggunaan metode kualitatif dengan teknik wawancara, observasi partisipan dan content analysis serta teori mekanisme konstruksi identitas kolektif yang dipergunakan Porta & Diani. Tulisan ini ingin menggali konstruksi identitas kolektif anti pacaran dari gerakan Indonesia Tanpa Pacaran sehingga gerakan ini diminati pengguna internet. Hasil temuannya menunjukan bahwa proses konstruksi identitas kolektif anti pacaran dari gerakan ini dibangun melalui 3 mekanisme yaitu (a) proses pengkonstruksian “kita” sebagai protagonist (orang-orang yang baik). Pada konteks ini, identitas kolektif yang dibangun adalah mereka yang anti pacaran sebagai pejuang hijrah, mantan aktivis pacaran, pelindung kesucian perempuan dan penerima hidayah, (b) melalui wadah aktivis untuk saling berinteraksi seperti instragram dan Whatsapp Group sehingga menimbulkan rasa saling percaya dan meningkatnya solidaritas sosial, (c) melalui ikatan perasaan yang terbentuk dari waktu ke waktu, terutama pengalaman aktivis ITP dalam peristiwa-peristiwa sebelumnya dan dihubungkan dengan tindakan kolektif saat ini.
Abstract
Dating is a modern lifestyle preferred by the young generation. However, Indonesia Without Dating (ITP) movement with one million followers promotes “anti-dating” action. Using qualitative method, in-depth interview, participant observation and content analysis using the construct of Porta & Diani on the construction of collective identities. This study found the construction of collective identities from in the establishment of this movement among internet users. The findings showed that the construction of anti-dating collective identity was built through three (3) mechanisms, namely (a) the process of conceptualizing “us” as protagonists (good people). In this context, those who were supporters of anti-dating were identified from hijrah warriors, ex-dating activists, protectors of women’s chastity, and recipients of guidance, (b) the activists were used online platforms to interact with one another, such as Instagram and Whatsapp Groups in order to create mutual trust and strengthen social solidarity, and lastly, (c) through collective feelings that were formed over time, primarily amongst ITP activists through some previous events and associated with the current collective action