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Journal articles on the topic 'And Tradition'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Noyes. "Tradition: Three Traditions." Journal of Folklore Research 46, no. 3 (2009): 233. http://dx.doi.org/10.2979/jfr.2009.46.3.233.

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2

Turner, Charles. "The Sociological Tradition or Traditions?" American Sociologist 45, no. 1 (2014): 22–33. http://dx.doi.org/10.1007/s12108-014-9199-8.

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3

Voronina, Tatiana. "International symposium “Visual Traditions—Folk Tradition." Visual Anthropology 2, no. 1 (1989): 93–99. http://dx.doi.org/10.1080/08949468.1989.9966504.

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4

Crawford, Kevin, and Noah Pikes. "Vocal Traditions: The Roy Hart Tradition." Voice and Speech Review 13, no. 2 (2019): 237–48. http://dx.doi.org/10.1080/23268263.2019.1576998.

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5

Barba, Eugenio. "Traditions and the Founders of Tradition." New Theatre Quarterly 10, no. 38 (1994): 197–98. http://dx.doi.org/10.1017/s0266464x00008721.

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6

Coulter, Dale M. "On Tradition, Local Traditions, and Discernment." PNEUMA 36, no. 1 (2014): 1–3. http://dx.doi.org/10.1163/15700747-03601006.

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7

Rockman, Howard A. "Tradition, tradition." Journal of Clinical Investigation 122, no. 3 (2012): 785–86. http://dx.doi.org/10.1172/jci63105.

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8

Staff, The Editors and. "“Tradition! Tradition!”." Medical Journal of Australia 157, no. 11 (1992): 732–33. http://dx.doi.org/10.5694/j.1326-5377.1992.tb141270.x.

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9

Youngster, I., and B. Z. Katz. "Tradition ... Tradition ..." Journal of the Pediatric Infectious Diseases Society 4, no. 2 (2014): 132–33. http://dx.doi.org/10.1093/jpids/piu082.

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10

Lee, Kitae. "Tradition, Traditional Culture, and Activation Tasks." Journal of Region & Culture 5, no. 2 (2018): 57–78. http://dx.doi.org/10.26654/iagc.2018.5.2.057.

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11

Portelli, Lorraine, Zoi Arvanitidou, Kathryn McSweeney, and Riikka Räisänen. "Tradition in Action-Traditional Costume Innovations." Heritage 7, no. 10 (2024): 5307–18. http://dx.doi.org/10.3390/heritage7100250.

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Traditional costumes and crafts are a basic form and element of local culture and a vital pathway for perpetuating traditional art and design culture. They are an artistic form of historical and cultural significance. This paper focuses on three traditional costumes from Malta, Ireland, and Finland. The għonnella, worn by Maltese women of different social classes, consisted of a voluminous cape-like covering reinforced with whalebone and cardboard and was worn over the head and shoulders, reaching ankle length. Irish costumes were adorned with beautiful Irish lace, crochet, and embroidery. Cel

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Renic, Gemilang Yusrima, Dede Syarif, and Dedeh Kurniasari. "Commodification and Shifting of Functions in the Tradition of Ngadatangkeun in Sundanese Society." TEMALI : Jurnal Pembangunan Sosial 5, no. 2 (2022): 141–52. http://dx.doi.org/10.15575/jt.v5i2.20455.

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This article discusses the shift in functions and forms of tradition in society. One of the essential functions of tradition for society is a symbolic function. This symbolic function is found through community involvement in traditional processions where they find meaning in solidarity and togetherness. However, the symbolic function of the tradition can actually be used to obtain non-symbolic interests such as achieving economic benefits. This research is focused on the Ngadatangkeun tradition in the Sundanese people in the Majalengka region, West Java. By using qualitative research methods

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13

Jeffery, Renée. "Tradition as Invention: The `Traditions Tradition' and the History of Ideas in International Relations." Millennium: Journal of International Studies 34, no. 1 (2005): 57–84. http://dx.doi.org/10.1177/03058298050340011101.

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14

Azoulay, Ariella. "Outside The Political Philosophy Tradition and Still Inside Tradition: Two Traditions of Political Philosophy." Constellations 18, no. 1 (2011): 91–105. http://dx.doi.org/10.1111/j.1467-8675.2010.00624.x.

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15

Martynov, Andrei. "AMERICAN TRADITIONS IN HISTORICAL PERSPECTIVE." American History & Politics: Scientific edition, no. 18 (2024): 147–52. http://dx.doi.org/10.17721/2521-1706.2024.18.12.

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American anthropologist and sociologist Jack David Eller covered in detail the process of origin and development of American traditions. In the introduction, the author considered the theoretical issues of the emergence and evolution of traditions as a socio-historical phenomenon. In the next fifteen chapters, American political traditions, American secular traditions, American lifestyle traditions, and American traditional heroes are considered. In the conclusions, the question of the futurology of traditions is considered. American society in the early stages of history consisted mainly of E

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16

Kamuri, Johanis Putratama. "PANDANG DUNIA: PENENTU KEKUATAN DAN PERUBAHAN TRADISI MASYARAKAT TRADISIONAL." Paradigma: Jurnal Kajian Budaya 11, no. 1 (2021): 42. http://dx.doi.org/10.17510/paradigma.v11i1.415.

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<p>Traditional society is a society that is strongly influenced by tradition. However, the fact is a society can also change such strong tradition. This research aims to understand the driving force that allows the influence of tradition and changes in traditions by traditional societies. Through a systematic review of relevant literature, this research complements Giddens' structuration theory with MacIntyre's thoughts about cultural components that make up the cognitive structure and shows that worldview - a virtual structure in cognition that corresponds to the structure of society -

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17

Turner, Stephen P. "Whose Tradition About Tradition?" Theory, Culture & Society 7, no. 4 (1990): 175–85. http://dx.doi.org/10.1177/026327690007004015.

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18

Wirdanengsih, Wirdanengsih. "MAKNA DAN TRADISI-TRADISI DALAM RANGKAIAN TRADISI KHATAM QURAN ANAK-ANAK DI NAGARI BALAI GURAH SUMATERA BARAT." Gender Equality: International Journal of Child and Gender Studies 5, no. 1 (2019): 9. http://dx.doi.org/10.22373/equality.v5i1.5375.

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This article tries to reveal the analysis of cultural and educational value on the traditions of Khatam Quran children at village Balai Gurah Agam district of West Sumatra. In addition this paper also reveals the meaning of the tradition for the Balai Gurah community . The observation, in-depth interviews and the review of date secondary.. The results of this study found that the tradition of Khatam Quran in villages of Balai Gurah is one of the traditions that express the religious culture of Minangkabau society. For the people of Balai Gurah, tradition Khatam Quran is an initiation process i

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19

Rasna, I. Wayan, and Ni Putu Ari Krisnayanthi Subyanto. "Values of Megibung Tradition in Tumbu Traditional Village, Karangasem, Bali: An Ethnopedagogical Study." Jurnal Pendidikan dan Pengajaran 55, no. 1 (2022): 94–104. http://dx.doi.org/10.23887/jpp.v55i1.34069.

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Bali is known for its culture and customs, one of which is the culture of “eating together” activities or that is known as “mengibung”. Through this research, it will be explored the value of megibung tradition which is still found in the traditions of the people in Tumbu Traditional Village. In addition to the requirements for values, this research aims to inform young generation to preserve traditions that have been carried out since ancient times. This research uses qualitative research. The subject of this research is the community in Tumbu Traditional Village. The object of this research

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20

Nogaibayeva, M. "Formation and features of the Golden Horde traditional historiography." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 140, no. 3 (2022): 74–88. http://dx.doi.org/10.32523/2616-7255-2022-140-3-74-88.

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The article examines the historical thought and tradition of oral history of the Golden Horde period, as well as traditional historiography. It analyzes the relationship, and features of the Steppe oral history and the traditions of written history, and considers the nature, specifics of formation, and continuity of the historiography of the Golden Horde (traditions of narration, writing history). The peculiarity of the formation of the Golden Horde historical tradition is determined by the study of nature and relations between the oral historical narrative tradition and the written culture in

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21

Grossman, James R., Thomas Byrne Edsall, and Mary D. Edsall. "Traditional Politics or the Politics of Tradition?" Reviews in American History 21, no. 3 (1993): 533. http://dx.doi.org/10.2307/2702794.

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22

Anisa, Hafizatul, Aman Aman, and Dyah Kumalasari. "Bajapuik Tradition the Traditional Marriage in Minangkabau." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (2021): 814–21. http://dx.doi.org/10.33258/birle.v4i2.1854.

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Bajapuikis a tradition of the Minangkabau people native to the Padang Pariaman area which is carried out in a traditional marriage process. Bajapuik is the custom of the Minang community in respecting the position of men from Padang Pariaman but not detrimental to women as the biological bundo in the rumah gadang. Bajapuik has become a mandatory tradition at wedding ceremonies in Padang Pariaman by picking up / buying the groom using money whose nominal value is determined by means of family congregation and traditional leaders. Writing this article aims to describe the cultural customs of mar

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23

Sentana, Gek Diah Desi, I. WayanCika, I. Nyoman Suarka, and I. Nyomanweda Kusuma. "Mareraosan Tradition in Bali Traditional Marriage Rituals." International Journal of English Literature and Social Sciences 6, no. 4 (2021): 334–38. http://dx.doi.org/10.22161/ijels.64.53.

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24

Pond. "A Negotiated Tradition: Learning “Traditional” Ewe Drumming." Black Music Research Journal 34, no. 2 (2014): 169. http://dx.doi.org/10.5406/blacmusiresej.34.2.0169.

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25

Bartlett, Nancy L. "The justification of vincristine dose capping: tradition, tradition…tradition!" Leukemia & Lymphoma 61, no. 5 (2020): 1007–9. http://dx.doi.org/10.1080/10428194.2020.1742907.

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26

Williams, Randy. "Visions and Traditions: Knowledge Production and Tradition Archives." Journal of American Folklore 133, no. 530 (2020): 494–96. http://dx.doi.org/10.5406/jamerfolk.133.530.0494.

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27

Kros, Dzonatan. "Modernism and tradition and the traditions of modernism." Muzikologija, no. 6 (2006): 19–42. http://dx.doi.org/10.2298/muz0606019k.

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Conventionally, the story of musical modernism has been told in terms of a catastrophic break with the (tonal) past and the search for entirely new techniques and modes of expression suitable to a new age. The resulting notion of a single, linear, modernist mainstream (predicated on the basis of a Schoenbergian model of musical progress) has served to conceal a more subtle relationship between past and present. Increasingly, it is being recognized that there exist many modernisms and their various identities are forged from a continual renegotiation between past and present, between tradition(

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28

Copeland, M. Shawn. "Tradition and the Traditions of African American Catholicism." Theological Studies 61, no. 4 (2000): 632–55. http://dx.doi.org/10.1177/004056390006100402.

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29

Hadisaputraa, Prosmala, Ahmad Yussuf, and Tengku Sarina Aini Tengku Kasim. "Islamic Educational Tradition: Rebuilding Sufi Traditions in Nahdlatul Wathan Madrasas." Online Journal of Research in Islamic Studies 7, no. 1 (2020): 17–30. http://dx.doi.org/10.22452/ris.vol7no1.2.

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This article discusses Sufi tradition as an Islamic educational tradition in the Nahdlatul Wathan (NW) madrassas. The article was examined through a literature review supported by interviews and analyzed through a sociological approach. We put the document as primary data, while the results of the interview as secondary data. These documents are works of Shaykh Zainuddin, founder of the NW organization, which houses around 1600 madrassas throughout Indonesia. In addition, we also used documents written by his students. As for the interviews, we carried out with three key informants. We conclud

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30

Nuraini Nuraini and Nuril Habibi. "Tinjauan Hukum Islam Terhadap Tradisi Sebarin Dui’ dalam Resepsi Pernikahan Adat Masyarakat Kepulauan Seribu Jakarta." Tabsyir: Jurnal Dakwah dan Sosial Humaniora 4, no. 4 (2023): 92–107. http://dx.doi.org/10.59059/tabsyir.v4i4.471.

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Traditional wedding receptions in Indonesia are very diverse, it feels incomplete if a wedding celebration does not use the traditions or customs that apply in the area, such as the Sebarin Dui' tradition that applies in the middle of Pramuka Island Community, Seribu Islands Regency, Jakarta. This unique tradition is very interesting to discuss because the Sebarin Dui' tradition originates from a mixture of customs from other regions which then merged into the traditions and customs of the Thousand Islands Community. This research aims to find out how the Sebarin Dui' tradition is at the tradi

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31

Haryanto, Joko Tri. "MODERASI BERAGAMA PADA TRADISI PERANG CENTONG DALAM PROSESI PERNIKAHAN DI KABUPATEN BREBES JAWA TENGAH." Harmoni 21, no. 1 (2022): 25–44. http://dx.doi.org/10.32488/harmoni.v21i1.585.

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The Indonesian nation has a wealth of traditions that are the cultural treasures of the community. These traditions in the community of their owners turn out to have important meanings that are a source of value for the community in living their lives. The oral tradition in the Brebes community, in the form of the centong war tradition in a series of wedding ceremonies, contains the values of religious moderation. This study aims to reveal the values of religious moderation in the oral tradition in Brebes Regency, especially the tradition of centong war in the wedding procession. This research

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32

Rahman, Rahman, Ilyas Ilyas, Zikri Darussamin, et al. "BASIACUONG: ORAL TRADITION IN KAMPAR MALAY CEREMONIAL PROCESSIONS." TAJDID: Jurnal Ilmu Ushuluddin 23, no. 2 (2024): 414–41. https://doi.org/10.30631/tjd.v23i2.507.

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For Muslims, hadith is something very important because it contains various traditions and habits that developed during the time of the Prophet (PBUH). Indonesia is known for its various traditions and cultures in various regions where these traditions and cultures are integrated with the social life of the community. One of them is the oral tradition of Basiacuong found in the Malay community in Kampar Regency which has been applied for generations where previously it had been carried out by Kampar community leaders. This research is a field research, by tracing directly to the field of objec

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K, Girivasan. "Panar tradition and Pulavar tradition." International Research Journal of Tamil 4, SPL 2 (2022): 34–43. http://dx.doi.org/10.34256/irjt22s26.

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The literature within it is the most important reason for the rise of Tamil as a separate classical language. Poets play a major role in the creation of such literature. Those who created literature before poets were singers. The performers are farm based artists. The organizer of the fund was called Panar. The one who played the finger according to the man was called Virali and the one who performed the koothu was called Koothar. Artists who lived during the Sangam period were collectively called Pan. Literary references to singers are available in all five volumes. Poetry melting is likely t

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34

Smith, Anthony Paul. "AGAINST TRADITION TO LIBERATE TRADITION." Angelaki 19, no. 2 (2014): 145–59. http://dx.doi.org/10.1080/0969725x.2014.950870.

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35

Siregar, Feby Yoana. "Struktur Upacara Adat Perkawinan Peranakan Tionghoa di Teluknaga Tangerang." JURNAL RUPA 2, no. 2 (2017): 76. http://dx.doi.org/10.25124/rupa.v2i2.898.

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This study aims to determine the structure of traditional Chinese crossbreed in Indonesia wedding ceremonies. The research data is the result of informant interview. The method used in this research is descriptive qualitative method by using ceremonial theory and acculturation theory.The author chose this title because it is one of the unique traditions in Indonesia. This tradition is a blend of Chinese culture, Betawi and Sunda. Cio Tou is one of the traditional wedding tradition procession in Teluknaga Tangerang. The tradition of Cio Tou exists only in the tradition of the Chinese crossbreed

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36

Chamberlin, Matthew A. "Symbolic Conflict and the Spatiality of Tradition in Small-scale Societies." Cambridge Archaeological Journal 16, no. 1 (2006): 39–51. http://dx.doi.org/10.1017/s0959774306000035.

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Archaeologists have explained the spatiality and spread of traditions primarily in terms of conflict-free transfers of knowledge. This article critiques the sociospatial conceptualization of tradition implicit in many of these explanations and re-theorizes tradition as a relational process of symbolic conflict. Of particular concern are hierarchical approaches to traditional knowledge that set the more durable unconscious or ‘embodied’ elements of tradition apart from ‘symbolically invested practices’ and attribute to each a unique spatiality, with that of embodied tradition involving largely

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37

Firmansyah, Romli SA, and Munir. "The Urgency of Social Ethics in Santri Tradition at Muhammadiyah's Pesantren." Tafkir: Interdisciplinary Journal of Islamic Education 5, no. 1 (2024): 153–70. http://dx.doi.org/10.31538/tijie.v5i1.991.

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This research aims to analyze the characteristics of social ethics in Santri (student) traditions, symbols and symbolic meanings of social ethics in Santri traditions, and the urgency of social ethics in the context of developing Santri traditions. The approach in this research is a case study in Pondok Pesantren Modern Al-Manar Muhammadiyah Boarding School Ogan Komering Ilir. Data collection used observation, interview, and documentation techniques. At the same time, the research data was analyzed using qualitative analysis techniques, such as the Miles & Huberman model. The results showe

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38

Sutikno, Sutikno, Harianto II, Rahmat Kartolo, Rosmawati Harahap, and Rahmadi Ali. "JAVA TRADITIONAL COMMUNITY WEDDING CEREMONY TRADITION IN BANDAR JAWA III HUTA, BANDAR SUB-DISTRICT, SIMALUNGUN REGENCY." Sosiohumaniora 24, no. 1 (2022): 8. http://dx.doi.org/10.24198/sosiohumaniora.v24i1.34023.

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This research aimed at describe the tradition of the Javanese traditional community wedding ceremony at Huta III Bandar Jawa, Bandar Subdistrict, Simalungun Regency. This research used descriptive qualitative approach. The results of the research were carried out by observation, interviews, and documentation. This research found that the Javanese traditional wedding tradition in Huta III generally consists of eleven processions, namely 1) peningsetan, 2) saserahan, 3) pasangtarub or tratag, 4) malamlamaran, 5) kerik-an, 6) ijabkabul, 7) temumanten, 8) lemparsirih, 9) injaktelur (wijidadi), 10)

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Rista Dewi, Ni Luh. "Tradisi Megoak-Goakan dalam Perayaan Nyepi Desa di Desa Adat Kintamani Sebagai Sumber Pembelajaran Multikultural." Dharma Sastra : Jurnal Penelitian Bahasa dan Sastra Daerah 5, no. 1 (2025): 90–100. https://doi.org/10.25078/ds.v5i1.4845.

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Indonesia is a country rich in ethnic, cultural, linguistic and religious diversity. This diversity is reflected in various forms of traditions and customs that are passed down from generation to generation, this diversity not only enriches the nation's identity, but also becomes a great potential in shaping the character and social values of society and can be used as a source of learning the values of diversity. With the existence of multiculturalism in Indonesia, Indonesia can become one of the countries with the most diverse cultural heritage in the world. Each region has its own uniqu

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40

Tiani, Riris. "Kearifan Lokal Sebagai Bentuk Kontrol Sosial Masyarakat Sukolilo." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 1 (2018): 137. http://dx.doi.org/10.14710/nusa.13.1.137-146.

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Tradition ceremony Meron one of the rituals held every month Maulud.This tradition is done by the people of Sukolilo village Pati which aims to commemorate the birthday one of Prophet. Data collection methods used were interviews and documentation analyzed using etnolinguistic theory. Based on the analysis of local wisdom of the Meron tradition of Sukolilo society in Pati Regency, it can be concluded that the form of local traditions of Meron wisdom culture develops in the form of the traditional phrase which is realized in traditional ceremonial ritual and traditional feast, preserving tradit

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41

Rodríguez, Rafael. "Text as Tradition – Tradition as Text." Svensk Teologisk Kvartalskrift 99, no. 2 (2023): 115–33. http://dx.doi.org/10.51619/stk.v99i2.25192.

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From its inception, early Christianity exhibited a kind of textuality that differs in striking ways from modern, academic textuality. While the various skills comprising literacy (reading, writing, and so on) were rare and unevenly distributed in the early Roman imperial period, nevertheless the early Christians and other Jews lived in a world crowded with texts. Many of these texts existed in some relation to traditions that already enjoyed a history of performance and interpretation. These traditions, which predated their expression in written texts, perform critical functions in the composi

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42

Sahatma Marpaung, Abednego Christoffel, Warisman Sinaga, and Ramlan Damanik. "Sangke Hudali Oral Traditions in the Toba Batak Community." International Journal of Research and Review 11, no. 3 (2024): 233–40. http://dx.doi.org/10.52403/ijrr.20240330.

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Etymologically, in general, the word sangke means hanging or storing, and the word hudali means hoe. It is a local wisdom that is passed down from generation to generation and is literally interpreted as the activity of storing agricultural tools after the rice planting period is over. This tradition is interpreted as a traditional tradition that aims to give thanks to God Almighty and also to establish a sense of community cohesiveness in Pantis Village. This study aims to describe the stages of the Sangke Hudali tradition, describe the functions in the oral tradition of Sangke Hudali, descri

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43

Jason, Heda, and Edward Shils. "Tradition." Asian Folklore Studies 46, no. 1 (1987): 114. http://dx.doi.org/10.2307/1177892.

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44

Gasselin, François-Durand. "Tradition." Médium 11, no. 2 (2007): 178. http://dx.doi.org/10.3917/mediu.011.0178.

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45

Moodey, Richard W. "Tradition." Tradition and Discovery: The Polanyi Society Periodical 39, no. 3 (2012): 5–28. http://dx.doi.org/10.5840/traddisc2012/201339338.

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46

de Benoist, A. "Tradition?" Telos 1992, no. 94 (1992): 82–88. http://dx.doi.org/10.3817/1293094082.

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47

Mehta, Diane. "Tradition." Callaloo 20, no. 3 (1997): 654. http://dx.doi.org/10.1353/cal.1998.0085.

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48

Ballard, Ellen. "Tradition." Journal of the American Dental Association 122, no. 4 (1991): 20. http://dx.doi.org/10.14219/jada.archive.1991.0151.

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49

Kabir, Ananya Jahanara. "Tradition." New Literary History 49, no. 2 (2018): 249–54. http://dx.doi.org/10.1353/nlh.2018.0013.

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50

Waterhouse, Lynette. "Tradition." Educational Forum 59, no. 4 (1995): 432–34. http://dx.doi.org/10.1080/00131729509335075.

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