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1
Subba, Nawa Raj. "An Analysis of the Kirat Limbu Traditional Beliefs and Culture." Global Journal of Research in Humanities & Cultural Studies 2, no. 1 (2025): 1–7. https://doi.org/10.5281/zenodo.15094149.
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AbstractThe review article provides an overview of the cultural developments of the indigenous Kirat Limbu community. The report comprehensively analyses verifiable facts and evidence. It considers cultural, linguistic, historical, archaeological, and anthropological viewpoints. According to the Sanskrit book Yoginitantra, Kirat Limbu originated in Kushdesh, Africa. Persian history identified traces of Kirat Limbu's ancestors in Mesopotamia. Linguistic evidence also connects Kirat Limbu's ancestors to the Mesopotamian Lepmu race, which parallels Greek mythology. The history demonstrates that Kirat came from that region with Shiva/Saba. They arrived at Saptasindhu and developed the Sindh-Harappan civilisation, uncovered in excavations. They worshipped Shiva, Pashupati, and Shakti. Mundhum claims that their journey to Nepal took place via India's Ganga lowlands and Tibet, China. When they first arrived in Himalayan Nepal, their beliefs were Shaiva and Shaivatic-Bon. Hinduism developed after Aryan accepted Shaiva, renamed Sanatan, and introduced the Brahmin-dominated caste system. As a result, some Kirats became Hindus (Kshatriya). Kashi Limbu abolished wearing the threads Janai and Kshatriya castes for Kipat right but retained native Shivaism under the Yahang, Thebasam, Mundhum, Sattehang, and other names. Another branch imported Buddhist Bon from Tibet to Nepal under Yuma/Lhasahangma. Thus, the Kirat Limbu beliefs and culture have evolved due to reciprocal influence and assimilation. Keywords: Kirat Limbu, Himalaya Nepal, Cultural development, Analysis
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Lungeli, Dipak. "Human Embeddedness with Nature: An Ecocritical Reading of Some Mundhums in Limbu Culture." Outlook: Journal of English Studies 11 (July 1, 2020): 14–23. http://dx.doi.org/10.3126/ojes.v11i0.36313.
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Mundhums as philosophies of life in Limbu culture view human beings and nature, in both terrestrial and celestial sphere as part of large and embedded ecological family sharing common heritage and ancestries. Human-nature relationship described in Imansing Chemjong’s collection of Kirat Mundhum Khahun and Bairagi Kaila’s collections of Mujingna- Kheyangna Mundhum, Lahadangna-Suhampheba Mundhum,Tangsing Takma Mundhum, Namsami-Kesami Mundhum and the references of Pajaiba Mundhum, Luplinama Adannama Mundhum,Thimjik Mundhum show how human beings in the dynamics of affect and affected by, integrate with ecological surroundings. In order to substantiate the major claim that Mundhums, with unique dimensions of indigenous knowledge system of Limbus put nature at center and hence they are ecocentric, I use theoretical insights from Arne Naess’ concept of deep ecology, Aldo Leopold’s assertion of the land ethic backed up by critical readings on ecocritical and Mundhum discourses.
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Subba, Nawa Raj. "Tungdunge Mundhum Establishes a Link Between the Sen and the Samba Dynasties." IAR Journal of Humanities and Social Science 3, no. 1 (2025): 1–10. https://doi.org/10.5281/zenodo.15072276.
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Abstract:Mundhum is knowledge. Kirat's Mundhum is comparable to the Hindu Vedas. Some even consider it folklore. The culture of Kirat was formed by combining Mundhum's wisdom and philosophy with faith. Tungdunge Mundhum is the story of Kirat Samba's ancestral relationship, empowerment, and travel details. Tungdunge used to be their ancestral deity to be worshipped every three years. Kirat Limbu is an indigenous group living in Eastern Nepal, India, Bhutan, and abroad. Different surnames identify them, and one of them is Samba Phyang. The study attempted to examine facts to connect the epic and genealogy. This research investigated the historical, archaeological, and biological context. King Kokaha-Baraha used to be considered a god in history and genealogy. Tungdunge was the youngest son of King Kokaha-Baraha in the Koshi Baraha region. He belonged to the Sen Dynasty. His journey described in the myth began from Koshi-Baraha to the Mewa Khola in the 17th century. In the socio-biological approach, the gene directs the path to kinship. He had travelled to Mewa Khola searching for his brother, and Samba welcomed him. This Mundhum attests to the Sen and Samba families' ties. It was a historical case of Eastern Nepal similar to the socio-biological model explained. The Shreng and Samba lineages arose from the Sen dynasty, according to history and mundhum. As a result, the Sen dynasty is the forefather of Samba families, including Phyang. Keywords: Tungdunge Mundhum, Koshi Baraha Kshetra, Kirat, Samba.
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Subba, Nawa Raj. "The Philosophical Analogy of the Saksak Mundhum to Greek Mythology of Genesis Man's Ages and Its Allegorical Notation." IAR Journal of Humanities and Social Science 3, no. 3 (2025): 24–29. https://doi.org/10.5281/zenodo.15065215.
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Abstract:Who was it that gave birth to existence and the universe? Curiosity is something that everyone has. It's an age-old question with no clear answer. We're reviewing myths for new information based on existing knowledge. Our forefathers and mothers wondered about this as well. It is impossible to know indeed what they were thinking. However, we discovered their expertise through folklore. Literary writers created stories with simile, sarcasm, and metaphors with symbolic significance from knowledge and wisdom. Shamans are singing the lyrics. In this way, people passed down creation stories. People of gold and silver have been described by Kirat Saksak Mundhum, as has Greek mythology of human creation. According to legend, the two men did not succeed and clashed with the Creator. Then there's the story of a guy built of clay, ash, sky water, and a crucifix in Mundhum. Greek mythology has more bronze, heroic, and even iron men. The myth provides crucial information if we take it as a message. Since the Man of Gold and Silver period, the Kirats and Greeks have lived together. Kirat split off and went east after the Bronze Age, or Bronze Man. As a result, Saksak mundhum lacks ages of bronze, heroes, and Iron Man, as Greek mythology describes. Per the mythological study, the Kirat community in Nepal and India who believe in mundhum is a mixed-age group. Accordingly, philosophical analogy and evidence imply that it was made present by gold, silver, alloy, and Iron Age humans. Keywords: Saksak Chait Mundhum, Kirat, Greek mythology, Ages of Man, Genesis.
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Tumbahang, Mohan Kumar. "Cultural Specific Language in Kirat Yaakthung Mundhum." Dristikon: A Multidisciplinary Journal 9, no. 1 (2019): 63–74. http://dx.doi.org/10.3126/dristikon.v9i1.31157.
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This article attempts to discuss the various forms of the Kiraat Yaakthung Mundhum language employed in the various ritualistic performances. It has applied the qualitative research design in which the study attempts to gather non-numerical data explicitly referring to the meanings, concepts, definitions, or characteristics. Written documents related to the Kirat Yaakthung Mundhum are not adequate for having the ideas about the linguistic variations because the Mundhum is mostly based on oral tradition of recitation. The Limbu priests locally known as 'Saambaas' recite the diverse forms of the Mundhum depending on types of rituals they are performing. Basing on the available voice records, empirical knowledge, and written Mundhum documents, the paper has been prepared. After the analysis, the study has revealed that the elements of ethnographies of communication play a crucial role to bring about the distinctiveness in the level and meaning of the Mundhum utterances. This study may be helpful for those who are interested in the structure of the ritual language.
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Subba, Nawa Raj. "Tungdunge Mundhum Establishes a Link Between the Sen and the Samba Dynasties." IAR Journal of Humanities and Social Science 3, no. 01 (2022): 1–10. http://dx.doi.org/10.47310/iarjhss.2022.v03i01.001.
Full textAbstract:
Mundhum is knowledge. Kirat's Mundhum is comparable to the Hindu Vedas. Some even consider it folklore. The culture of Kirat was formed by combining Mundhum's wisdom and philosophy with faith. Tungdunge Mundhum is the story of Kirat Samba's ancestral relationship, empowerment, and travel details. Tungdunge used to be their ancestral deity to be worshipped every three years. Kirat Limbu is an indigenous group living in Eastern Nepal, India, Bhutan, and abroad. Different surnames identify them, and one of them is Samba Phyang. The study attempted to examine facts to connect the epic and genealogy. This research investigated the historical, archaeological, and biological context. King Kokaha-Baraha used to be considered a god in history and genealogy. Tungdunge was the youngest son of King Kokaha-Baraha in Koshi Baraha region. He belonged to the Sen dynasty. His journey described in the myth began from Koshi-Baraha to the Mewa Khola in the 17th century. In the Socio-biological approach, the gene directs the path to kinship. He had travelled to Mewa Khola searching for his brother, and Samba welcomed him. This Mundhum attests to the Sen and Samba families' ties. It was a historical case of Eastern Nepal similar to the socio-biological model explained. The Shreng and Samba lineages arose from the Sen dynasty, according to history and mundhum. As a result, the Sen dynasty is the forefather of Samba families, including Phyang.
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Subba, Nawa Raj. "The Philosophical Analogy of the Saksak Mundhum to Greek Mythology of Genesis Man's Ages and Its Allegorical Notation." IAR Journal of Humanities and Social Science 3, no. 03 (2022): 24–29. http://dx.doi.org/10.47310/iarjhss.2022.v03i03.004.
Full textAbstract:
Who was it that gave birth to existence and the universe? Curiosity is something that everyone has. It's an age-old question with no clear answer. We're reviewing myths for new information based on existing knowledge. Our forefathers and mothers wondered about this as well. It is impossible to know indeed what they were thinking. However, we discovered their expertise through folklore. Literary writers created stories with simile, sarcasm, and metaphors with symbolic significance from knowledge and wisdom. Shamans are singing the lyrics. In this way, people passed down creation stories. People of gold and Silver have been described by Kirat Saksak Mundhum, as has Greek mythology of human creation. According to legend, the two men did not succeed and clashed with the Creator. Then there's the story of a guy built of clay, ash, sky water, and a crucifix in Mundhum. Greek mythology has more bronze, heroic, and even iron men. The myth provides crucial information if we take it as a message. Since the Man of Gold and Silver period, the Kirats and Greeks have lived together. Kirat split off and went east after the Bronze Age or Bronze Man. As a result, Saksak mundhum lacks ages of bronze, Heros, and Iron Man, as Greek mythology describes. Per the mythological study, the Kirat community in Nepal and India who believe in mundhum is a mixed-age group. Accordingly, philosophical analogy and evidence imply that it was made present by Gold, Silver, Alloy, and Iron Age humans.
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Tumbahang, Mohan Kumar. "Linguistic Features of Limbu Mundhum." JODEM: Journal of Language and Literature 11, no. 1 (2020): 110–24. http://dx.doi.org/10.3126/jodem.v11i1.34812.
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This article attempts to look into the kind of language employed in the Mundhum corpus that puts the intricacy to the Limbu natives. To analyze the linguistic aspect of the Mundhum, the study has applied linguistic devices/tools based especially on phonic feature to syntactic structure or pattern. This study, thus, is qualitative in nature and the non-numerical data were collected from the books, journals, articles and religious scripture. The analysis has revealed that the Kirat Limbu Mundhum corpus is a complicated ancient form of poetry believed to be the sacred religious scripture. It has distinctly different language variety in terms of orthographic, phonological, sematic, syntactic and above all the stylistic feature. The linguistic deviation in the Mundhum has set itself off the ordinary language variety causing obscurity for a larger number of the Limbu native speakers. Obsolete and classical terminologies stand as a stumbling block and that have added more obscurity even to the most Limbu natives. The article can be beneficial for those researchers who have a desire to study the classical languages like the Kirat Limbu Mundhum.
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Subba, Nawa Raj. "Mewa Khola Toponym is a Historical Document, and Tampering With it Shows Fanaticism." IAR Journal of Humanities and Social Science 2, no. 5 (2025): 1–6. https://doi.org/10.5281/zenodo.15065122.
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Abstract: The toponym of a place or river denotes the social, political, and economic clout of the local community at the time. Mewa Khola is a river in eastern Nepal that travels through the mountainous district of Taplejung. The Mewahangs who lived there named the Mewa Khola (river) that flows through the area. The article discusses the facts and reasons that support this notion. The essay delves into the history of the Kirat's Mewa clan and its descendants today. The folklore, genealogy, and history guide Mewa's identity. Around the beginning of the 21st century, the Limbu speakers distorted the ancient name of Mewa Khola to Mikwa/Mikhwa Khola. Mikwa, which means tears in the Limbu language, was their argument. The Limbu language and literature did not recognise the Mewahang, the elder brother of Limbu. Limbu speakers in New Nepal sought to rename in the name of originality in the backdrop of political change. The paper looked into who, when, where, and how founded Mikwa by intruding on the Mewa Toponym. The history of the Mewa people, who speak Limbu, is obscure, but history and culture have hinted at it. Based on a comparative investigation of the same sign, the article argues the Kirat Mewa sect's pre-arrival and arrival routes. Despite Kirat history and Kirat Mundhum Limbu speakers changing the toponym Mewa Khola to Mikwa Khola, Samba Limbu Mundhum has called the river and surrounding area Mewa Khola. Keywords: Mewa Khola, Toponym, Kirat, Mewahang, Limbu, Mikwa Khola, Taplejung, Nepal.
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Subba, Nawa Raj. "Kirat, Rai, Limbu Are Somewhat Perplexed By The Vast Array of Ethnic Identities." IAR Journal of Humanities and Social Science 2, no. 3 (2025): 31–40. https://doi.org/10.5281/zenodo.15058079.
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Abstract: Kirat is a historically allegorical tribe having various clans. We are discussing here two of them, Rai and Limbu. The study looked at how the Kirat divided into Rai and Limbu, which influenced Phyang Samba's identity. This article is part of Phyang Samba's genealogical research. In Nepal, India, and Bhutan, a coordinator gathered information from each cluster. The researcher collected data and conducted the thematic analysis. Kirat created Rai, and Rai produced the Limbu. Mundhum, an oral text, and historical accounts have said the same thing. The red seal of approval by Prithivi Narayan Shah has also acknowledged this, after the Saltwater Treaty between Gorkha and Limbu. However, the genealogy of Phyang Samba adds a new thing. Their ancestor was Rai. His descendants have taken the surnames Rai and Limbu as a result of sociopolitical influence. Because of Prithivi Narayan Shah's seal, many people have written ten Limbu surnames after the treaty. Under dynamic socio-political circumstances, the descendants of the Phyang Samba who became Limbu have changed the title Rai again due to the ancestral effect. A genealogy investigation uncovered the information, and it is significant. Furthermore, the research looks into the situations where politics splintered ethnic groups or clans' identities. Rai and Limbu are both Kirats, and their titles are interchangeable. This research supports the theory that people construct surnames. Keywords: Kirat , Rai, Limbu, Ethnicity, Polit ics, Ethnic Identity, Eastern Nepal
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Rai, Shanti Devi. "Suptulung as indigenous knowledge of Kirat Rai people." Siddhajyoti Interdisciplinary Journal 1 (January 30, 2020): 139–47. http://dx.doi.org/10.3126/sij.v1i0.34928.
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Among the indigenous peoples around the world, Rai people belong to the Kirat community. Mundhum is their religio-cultural philosophy, which is practiced orally in their everyday lifestyle with full of ritual activities. Suptulung composed by three stones that hold spiritual and cultural meanings to the community. According to their belief, the Suptulung as one of the main shrines of the household is the sacred place, from where the development and enhancement of knowledge emanates. All rituals and rites from birth to death conducted herein oral form. Suptulung is their main identity and holds cultural importance too. Their spirituality or supernaturalism is connected to nature, as they are nature-worshippers and nature- protectors. As an indigenous belief system and marginalized cultural practice, Suptulung is on the verge of extinction due to the mainstream socio-cultural pressures as well as marginality.
 Although this oral tradition performance at Suptulung has been continuing generation to generation yet, is facing serious hard times. It is so because its educational value as a form of indigenous knowledge system has not been realized in federal, provincial and local level curriculum. In this article, I have used primary data and discussed the knowledge of Suptulung and Mundum, which support to understand Mundumic education.
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Subba, Nawa Raj. "Ethnic Identity and Expansion in Kirat Samba Phyang." IAR Journal of Humanities and Social Science 2021 (2), no. 4 (2025): 1–10. https://doi.org/10.5281/zenodo.15057946.
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Abstract: Samba is a Kirat indigenous to Eastern Nepal. It is known as Limbu, Rai, and has clans. Phyang is a sub-clan of the Samba family. The available Samba genealogy is hazy in and of itself. Also, the histories of Nepal have kept them apart. They start talking after naming Samba. They have been almost to the limit, silent on earlier ancestors. The genealogical study of Samba Phyang spread across Nepal, India, and Bhutan has done something in this context. The Samba dynasty's cultural aspects, including familial data, were explored. The study examined their cultural data, including inheritance history. The study found they worshipped Tungdunge wherever they lived to remember their ancestors. Kirat literature, mundhum, manuscripts, and genealogies provided imperative information about the Tungdunge and the history of Samba Phyang. According to the information gathered throughout the study, Senehang of the Sen dynasty became Rai, Limbu, Samba, and Phyang after arriving in Kirat-Limbu states. Samba's predecessor, the most youthful ruler of the Sen Regime, Tungdunge,arrived at Mewa Khola (river) in the 17th century and favoured Samba. The sociobiological theory has provided support for the Mundhum legend. In the 18th century, the fifth era of the Phyang segment, the Samba house spread from Mewa khola to Sankhuwasabha, Atharai Hangpang, and Panchthar in the wake of the Gorkha-Limbu War and the Treaty of Saltwater. They have later moved throughout Nepal, including Sunsari, Morang, Jhapa, and Lalitpur. They now present in India, Bhutan, the United Kingdom, and other countries.
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Subba, Nawa Raj. "The Subba Surname Attributes to the Kirat Legacy." IAR Journal of Humanities and Social Science 2, no. 6 (2025): 24–29. https://doi.org/10.5281/zenodo.15068707.
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Abstract: 'Subba' is a word that today defines a social ethnicity. In Nepal, the name is also often used in the administrative sector. People believe that when Prithvi Narayan Shah united Nepal, he established the title Subba. The Limbu group claims that the Gorkha-Limbu pact signed during Nepal's unification did not grant Limbu rights. They have spread the misconception that the surname or post of Subba originated during the Shah's reign. As a result, a sect of the Limbu responded harshly to the remarks of Subba. However, a Subba surname bearer saw his last name as his traditional title as his identity. There is a split opinion within the Kirat Limbu community. Is Subba's surname or title from the Gorkha or Shah dynasty? What evidence is there in history and mundhum on the theme? I dedicate this essay to providing an answer to that question. The review indicates that this word is a sign of the Kirat legacy, not a product of the Shah's reign. Keywords: Subba, Surname, Title, Kirat, Limbu, Prithvi Narayan Shah, Gorkha.
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Streltsova, L. A. "The “kirat religion” in Nepal: quest for a new religious and ethnic identity." Etnograficheskoe obozrenie, no. 4 (August 15, 2023): 66–83. http://dx.doi.org/10.31857/s0869541523040048.
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The Limbu, Rai Yakha and Sunuwar peoples of eastern Nepal are part of the wider Kiranti ethnic group. Traditionally they used to worship spirits and objects of nature. Rituals were held at temporary altars built from natural materials. The continuity of the tradition was ensured by a complex of oral texts called mundhum, which was transmitted by shamans. In the 20th century, for sociocultural and political reasons, these traditional beliefs underwent major changes. At the beginning of the 20th century, a new reformist doctrine of Satya Hangma (Limbu “true faith”) emerged. Guru Phalgunanda combined traditional beliefs with Hindu ideas, transforming dogmatics and religious practice. At the end of the 20th century political processes began in Nepal, which led to the growth of ethno-religious self-awareness of various groups. For the first time, in the 1991 census, there was included an option to recognize the “Kirat religion”.
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Rai, Prabat Kumar. "Influence of Political Changes in the Rituals of Kirant Rai Community." Researcher: A Research Journal of Culture and Society 1, no. 2 (2014): 72–80. http://dx.doi.org/10.3126/researcher.v1i2.9887.
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The cultural practices and traditional values of the Kirant Rai community are influenced by a series of political changes and external aggression. Though, Kirant Rai community has a distinct culture, rituals and philosophy based on Mundhum practiced from time immemorial. The political changes have a negative impact in the present context. One of the indigenous aborigines of Nepal are the Kirant Rai community but their perishing culture and external aggression have created an atmosphere where enrich traditional values and identities are all in the verge of extinction. This writing is dedicated in serving the endanger rituals and practices professed by the Kirant Rai community, especially the Bantawa Rai’s . Otherwise, which might be dislocated and nullified in the year to come. DOI: http://dx.doi.org/10.3126/researcher.v1i2.9887 Researcher 1(2) 2013: 72-80
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Rai, Ichchha Purna. "The Kirati Ritual Language: Evidence from Chhintang and Chhulung." Gipan 3, no. 2 (2017): 104–13. http://dx.doi.org/10.3126/gipan.v3i2.48915.
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This paper deals with the languages used in the rituals practised in Chhintang and Chhulung speech communities. Kirati people have their own culture guided by the mundum. There are four ethnic groups with more than 26 different languages. They have their own separate ritual practices and ritual language. Chhintang and Chhulung have a distinct type of ritual language which is spoken to perform any kind of ritual performances. It has a lot of archaic types of nouns which would be interesting for morpho-semantic analysis. Specially, binomials are unique properties of the ritual language and too complex structurally.
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Rai Yamphu, Prabin. "Mangsuk as a Learning Space of Mother tongue in the Yamphu Community of Nepal: An auto/ethnographic inquiry." Kirat Pragya किरात प्रज्ञा 4 (May 27, 2025): 148–56. https://doi.org/10.3126/kp.v4i1.79050.
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Nepal is rich in lingual, cultural, geographical and social diversities. It has 142 castes/ethnicity and 124 languages according to the population census of 2021.Yamphu language is one of the endangered languages used by older generations of people living in the country's eastern hills. Yamphu people are a separate lingual and cultural group under the “Rai” ethnonym within the Kirant community. As an indigenous community, they have been adopting Mundhum as an oral tradition of knowledge transfer since the centuries. In this context, Mangsuk incorporates Mundhum and its several practices. Mansuk is rooted deeply as a ritual, an institution, and indigenous learning system in Yamphu community. This paper portrays how the Mangsuk facilitates the key role to learn mother tongue in the Yamphu community. I presented my lived experiences and my Yamphu community's voices as research text in which I followed auto/ethnography as a research method. I employed indigenous knowledge and transformative learning theory as theoretical frames. I explored Mangusk tradition in terms of learning the mother tongue, by interacting with the ritual priests and other community members in a hilly settlement in Ilam district, Nepal. I found that Mangsuk is an important space of learning the mother tongue of the Yamphu community, which needs to be acknowledged by current formal educational system. This research has implications for educational policy makers, linguistic planners, and indigenous activists to affirmatively raise the strengths of indigenous cultures, rights, and dignity.
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Bhattarai, Lokindra Hari. "Shifting of Governance and Justice: A Reference of Nepal." Molung Educational Frontier 10 (December 31, 2020): 121–33. http://dx.doi.org/10.3126/mef.v10i0.34078.
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Governance is the exercise of the political, economic, social, and administrative authority to manage the nation’s affairs. Power and justice strengthen systems to support human rights, peace, unity, democracy in the country. The governance system in Nepal since the ancient period of Kirats, Lichhavis, Mallaslaid in Hindu Religion, Ved, Mundhum, Shmritis, Manab Nyayasastra, and order of the Kings. At the beginning of the modern period, after the unification of modern Nepal from Shahs, Ranas, Panchayat till the youngest republican democratic state, justice and governance make the Nepalese authority more accountable, transparent, inclusive, efficient, and participative. From the ancient to the modern times, governance emphasizes interactions between state, and social actors and among people representative themselves. Shift from Dharmasastra to judiciary and other ADR procedures since the ancient to the modern period are/ were the primary methods to govern the state. The paper aims at presenting several dimensions to analyze paradigm shift of governance and justice system from ancient period till dates where the journey from Dharmasastra to the rule of law, independent judiciary, and people’s supremacy. It highlights justice delivery in Nepal, which has slowly and gradually integrated into a centrally administered national judicial system.
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Ali Akbar, Edi Hermanto, Salsabila Putri Zalianty, Selly Fitriani, and Rila Apriana Wati. "Perumpamaan dalam Alquran: Analisis Makna dan Fungsi Retoris (Studi atas Al-Baqarah: 17-20)." Jejak digital: Jurnal Ilmiah Multidisiplin 1, no. 4 (2025): 999–1007. https://doi.org/10.63822/p7e2wh28.
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Artikel ini ngebahas ayat-ayat Al-Qur’an yang isinya pakai perumpamaan, khususnya di Surah Al-Baqarah ayat 17 sampai 20. Di ayat-ayat itu, Allah ngegambarin keadaan orang-orang munafik lewat dua perumpamaan, yaitu api yang nyala terus mati, dan hujan deras yang disertai petir dan kilat. Lewat gambaran ini, kita bisa lihat gimana orang munafik itu nggak konsisten dalam keimanan—kadang ikut hidayah, tapi langsung mundur pas ada cobaan. Perumpamaan kayak gini bikin pesan yang disampaikan lebih gampang dimengerti dan berasa banget di hati. Artikel ini juga ngejelasin gimana perumpamaan dalam Al-Qur’an punya kekuatan buat ngajak orang mikir, ngerasa, dan ngerti hal-hal spiritual secara lebih dalam. Jadi, perumpamaan di Al-Qur’an tuh bukan cuma buat memperindah bahasa, tapi juga sebagai cara ngajarin yang keren dan dalem banget.
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Nur, Muhamad Wazirudin, and I. Wayan Dana. "TRANSFORMASI ESTETIKA TARI CANGGET DALAM UPACARA ADAT BEGAWI LAMPUNG." Jurnal Ilmiah Manajemen, Ekonomi, & Akuntansi (MEA) 8, no. 2 (2024): 834–54. http://dx.doi.org/10.31955/mea.v8i2.4075.
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Begawi adalah tradisi upacara adat Lampung yang dilakukan saat upacara perkawinan selama tujuh hari tujuh malam. Istilah lengkapnya adalah Begawi Cakak Papadun, karena hanya dilaksanakan oleh masyarakat suku Pepadun. Dalam serangkaian prosesi upacara adat Begawi teradapat malam Cangget Agung yang merupakan malam menari bagi Muli-Mekhanai (Bujang dan gadis) yang dilaksanakan pada malam terakhir upacara tersebut. Malam Cangget Agung tidak dapat dipisahkan dari upacara adat Begawi sekaligus merupakan pengesah upacara sebelum dilaksanakannya Mepadun atau naik tahta. Di dalam malam Cangget Agung dilaksanakan prosesi yang berupa tarian adat yang bernama tari Cangget. Tari Cangget ditarikan oleh putri-putri penyeimbang dengan jumlah penari kurang lebih sekitar 20-40 penari. Ragam gerak tari Cangget terdiri dari gerak sembah, ukel kilat mundur, ngecum, kenuy melayang, dan tutup malu. Ragam gerak tari cangget merupakan transformasi dari gerak tari Sai Batin. Selain itu dalam sajian tari Cangget terdapat beberapa unsur yang merupakan hasil transformasi dari kebudayaan sebelumnya, hal tersebut dilatarbelakangi oleh berkembangnya masyarakat Lampung dan akulturasi dari beberapa kebudayaan. Perubahan tersebut menghasilkan sebuah keestetikaan baru dalam sajian tari Cangget.