Relevant bibliographies by topics / Madurese (Indonesian people)

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Academic literature on the topic 'Madurese (Indonesian people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Madurese (Indonesian people)"

1

Rohaniyah, Jaftiyatur. "The Study of Madurese Social Dialect." Wacana Didaktika 4, no. 2 (December 28, 2016): 102–7. http://dx.doi.org/10.31102/wacanadidaktika.4.2.102-107.

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The Madurese people are originally indigenous to the island of Madura, located in the Java Sea just north of East Java, and Madura is part of the province of Jawa Timur (East Java) which contains four cities in it; Bangkalan, Sampang, Pamekasan and Sumenep. Madurese language plays important roles in maintaining and developing Indonesian language. There are at least two major roles of Madurese language. The roles are; (1) the existence of Madurese language can be used as a shield of Indonesian language against the invasion of foreign languages, and (2) Madurese language can be functioned as a vocabulary donor of Indonesian language. Madurese language is interested to be analyzed because of its unique language features. Madurese has their own rules to arrange a proper conversation politely, just like Javanese and the other culture. They have their speechlevels engaged to social dialect that used in daily communication. It is because of some factors. This social dialect and its factors of Madurese language is discussed in this research.
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Hamdani, Rifqi. "Antara Etnosentrisme dan Demokrasi: Konflik Etnis Dayak-Madura." Jurnal Mengkaji Indonesia 1, no. 2 (December 18, 2022): 100–108. http://dx.doi.org/10.59066/jmi.v1i2.128.

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Abstract: The purpose of this article is to discuss the issue of ethnocentrism and democracy in Indonesia with case studies in two regions. Firstly, ethnocentrism as the root and source of conflict between ethnic Dayak and Madurese in Sampit, Central Kalimantan Province. Purpose: This article aims to discuss the issue of ethnocentrism in the Dayak and Madurese conflict. Design/Methodology/Approach: The research method used is qualitative research. By using a descriptive approach and data collection techniques using literature study. Findings: The conflict between Dayak and Madurese was caused by the sentiments of the two ethnicities. Ethnic differences are used as sentiments to compete in various aspects of social, economic, and, politics. Ethnic differences and diversity that are expected to go hand in hand and complement each other with the democratic system in Indonesia still reap many problems. The democratic system seems to open space for the emergence of inter-ethnic conflicts. This is certainly a challenge for the Indonesian people. The government needs to always encourage and open space to conduct political socialization to all Indonesian people and community or ethnic groups, especially those related to the values of nationalism, tolerance, and Indonesian unity. Originality/Value: Many have discussed issues related to ethnocentrism, both Dayak and Madurese conflicts. But this research is more directed at the issue of ethnocentrism.
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Misnadin, Misnadin, and Susi Yuliawati. "Language Attitudes of the Madurese Community Toward Madurese, Indonesian, English, and Other Foreign Languages." Jurnal Humaniora 35, no. 1 (October 19, 2023): 14. http://dx.doi.org/10.22146/jh.81884.

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Language attitudes play an important role in the use and maintenance of a language. This is particularly the case in a multilingual speech community such as the Madurese community where most people speak more than one language. The present study seeks to understand the attitudes of the Madurese community toward Madurese, Indonesian, English, and other foreign languages (MIEof languages). To achieve this, 200 questionnaires were randomly distributed to respondents in Bangkalan, Sampang, Pamekasan, and Sumenep, but only 150 questionnaires were filled in and returned. The questionnaires, which contained questions and answers using 5 point Likert scales of ‘strongly agree, agree, neutral, disagree, and strongly disagree’, were analyzed quantitatively by averaging the calculation results of each of the scales. The results were categorized based on relevant themes, i.e., attitudes toward learning, mastery, and use of MIEof languages. Our analyses showed that most of the respondents demonstrated positive attitudes toward learning, mastery, and use of MIEof languages. The results are discussed with respect to the language maintenance of Madurese and local languages, the prospects of Indonesian, English, and other foreign languages along with multilingualism practices in Madura. It can be concluded that the Madurese community seem to be open to the practice of multilingualism, indicated by their positive attitudes toward language learning, mastery, and use. It is suggested that future studies make use of qualitative data, such as interview data so that findings about the language attitudes of the Madurese community under consideration can be further corroborated.
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Sulistiyono, Sulistiyono, and M. Ridwan. "INDONESIAN LEXICAL INTERFERENCE IN MADURA LANGUAGE SPEECH AT THE MANTU TRADITION EVENT IN SUMENEP." KREDO : Jurnal Ilmiah Bahasa dan Sastra 6, no. 2 (May 20, 2023): 328–52. http://dx.doi.org/10.24176/kredo.v6i2.9779.

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There are at least two problems that underlie the study of interference with Madurese speech, namely that interference can damage the preservation of good and correct Madurese speech and can damage its traditions. Bearing in mind, Madurese speech has a level of speech in which the term Madurese is called ondhagga bhasa. This is also because in general the Madurese are bilingual people who are able to master two or more languages. Interference in Madurese speech includes lexical, phonological, morphological, and syntactic interference. The targets of the study are as follows: (1) to obtain an overview of lexical interference from basic words or derived words in the form of loanwords, greeting words, idioms in the Indonesian language which are related to their meaning in Madurese speech at the in-laws tradition event in Sumenep; (2) obtain an overview of the causes of lexical interference from the root word or the derived word. This is based on the study of lexical interference theory of basic words and invented words regarding greeting words, borrowed words, idioms (idioms) and good and correct Madurese speech rules. This study uses a descriptive-qualitative research approach with the following procedure. The sources of data used are the speeches of the speakers, informants, events, and literature using speech recording techniques, interviews, observations, and documentation. The study resulted in findings and giving meaning to the existence of lexical interference from basic words and derived words regarding greeting words, borrowed words, idioms from a number of speakers in the speeches of the mantu tradition. The occurrence of this interference is caused by the lack of basic vocabulary and invented words regarding the level of fine speech and understanding of its use so that it is unable to represent what is conveyed. This can damage the good and correct norms of Madurese speech and damage the sacredness of its traditional events.
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5

Lücking, Mirjam. "Working in Mecca." European Journal of East Asian Studies 16, no. 2 (2017): 248–74. http://dx.doi.org/10.1163/15700615-01602007.

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On the island of Madura, various forms of pilgrimage–migration, a fusion of labour migration and pilgrimage, challenge the Indonesian government’s regulation of pilgrims’ and labourers’ mobility to the Gulf. Among the Madurese people, alternative channels of travelling to Mecca are increasingly popular and informal; personal networks appear to be considered more reliable and accountable than the state’s guidance. The Madurese people’s strong desire to perform the pilgrimage to Mecca, local conceptions of migration in search of success and incomprehensible bureaucratic procedures in the official channels of migration and pilgrimage motivate people to circumvent state structures. Moreover, rumours about the ‘Madurese mafia’ in Mecca and the religious elite’s connections to the ‘Holy Land’ strengthen religious and ethnic affiliations. Local loyalties challenge the state’s sovereignty over actual practices of semi-legal approaches to migration and pilgrimage.
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Sodiqin, Ali, and Nur Komala. "The Resilience of Madurese Santri in Facing Modernity: A Study of the Indonesian Ngabuleh Tradition." IBDA` : Jurnal Kajian Islam dan Budaya 20, no. 1 (April 22, 2022): 73–91. http://dx.doi.org/10.24090/ibda.v20i1.5390.

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This article explores the survival strategy of the Madurese Santri in maintaining local traditions in the middle of the incessant currents of modernity. The Ngabuleh tradition that has been institutionalized in the Pamekasan Madurese society is a portrait of how the Madurese Santri experienced the technological advances that affect people’s behavior, especially young people. This tradition serves as a medium for preparing santri who will marry by serving in the Kyai’s residence. This enables them to learn how to prepare the household. Furthermore, the goal is that when they get married, they will be fully ready to settle down physically and mentally. This study uses Bronislaw Malinowski’s structural functionalism theory by placing the Ngabuleh tradition as an integral part of the social system. The persistence of the Ngabuleh tradition is a strategy for inheriting local traditions to the younger generation as well as a strategy for surviving the negative effects of globalization that penetrate regional boundaries to rural areas. Additionally, the Ngabuleh tradition is a way of showing the social identity of the Madurese santri, namely religiosity, integrity, loyalty or obedience, and autonomy. Ngabuleh serves as a strategy of cultural resilience as well as a form of obedience in maintaining and preserving local wisdom.
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Munir, Miftahul, Abd Azis, and Bahrur Rosi. "PENDAMPINGAN LITERASI PEACEBUILDING DENGAN PENDEKATAN DAKWAH PERSUASIF PASCA KONFLIK SUKU DAYAK MADURA PADA KOMUNITAS MASYARAKAT PENGUNGSI SUKU MADURA." Ulumuna: Jurnal Studi Keislaman 8, no. 2 (May 26, 2023): 407–24. http://dx.doi.org/10.36420/ju.v8i2.6249.

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Peace building literacy assistance to refugees of the Madurese conflict in Pamekasan Regency is an urgent step as a preventive measure for subsequent conflicts that continue to haunt Madurese refugees in Pamekasan. The refugees must obtain comprehensive knowledge about the diversity of the Republic of Indonesia through an approach that suits their characteristics, namely a persuasive da'wah approach as an effort to operationalize friendly Islamic teachings in a concrete form. This is because the refugees still have a high desire to return to Kalimantan someday. In fact, many of their family members had already returned to the island of Borneo to seek fortune as they had before the bloody events several decades ago which became a black record for the Indonesian nation. This mentoring activity uses a Word of Mouth approach, namely conveying messages by word of mouth as an individual approach and through "koloman" or halaqoh-halaqoh, namely group activities which have become a habit for Madurese people. Keywords: Peacebuilding Literacy, Word of Mouth dan “Koloman”
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Muslih, Mohammad, Muhtadi Abdul Mun'im, and Khotimatul Mahbubah. "Mukena in Madurese Social Life." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 223–41. http://dx.doi.org/10.15642/islamica.2021.15.2.223-241.

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Mukena is a well-known typical dress for Indonesian Muslim women in conducting prayers. Mukena is taken for granted as a daily routine dress that did not receive much attention from many people in a more in-depth study, so it needed to be highlighted to the field of research. This study aims to determine two sides, namely, the meaning of dress in religious social life as well as to find out the meaning of mukena for Madurese. This study uses qualitative field research method. The sources of data are obtained from interviews and literature studies confined to things that only have relevance to this research. Using purposive sampling, the informants taken in this study were Madurese Muslim women from both santri and non-santri groups. The results discovered in this study are that Madurese Muslim women interpret clothes, including; as a part of social ethics, as a cover of aurat as well as an affirmation of social identity in a community. The meaning of mukena for Madurese Muslim women includes the following; mukena as a cultural tradition, as a form of self-sacralization, and as an affirmation of identity for Muslim women.
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9

Yusuf, Mohamad. "Editorial." Jurnal Humaniora 29, no. 1 (February 27, 2017): 1. http://dx.doi.org/10.22146/jh.22558.

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Indonesia, the world’s fourth most populous nation, is 86 percent Muslim—and the largest Islamic country. Ethnically the country is highly diverse, with over 580 languages and dialects—but only 13 have more than one million speakers. Among the main ethnic groups are Javanese, Sundanese, Batakese, Indonesian (Malay) and Madurese. Although more than 85 percent of the Indonesian population is Muslim, Indonesia is not a religion-based state. Indonesia’s ideology is Pancasila (five principles) which are: belief in the one and only God; just and civilized humanity; the unity of Indonesia; deliberation for consensus; and social justice for all of Indonesia’s people. Pancasila stresses that Indonesia is neither a secular nor religious-based state. The Constitution provides for all persons the right to worship according to his or her own religion or belief.
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Yusuf, Mohamad. "Editorial." Jurnal Humaniora 29, no. 1 (February 27, 2017): 1. http://dx.doi.org/10.22146/jh.v29i1.22558.

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Indonesia, the world’s fourth most populous nation, is 86 percent Muslim—and the largest Islamic country. Ethnically the country is highly diverse, with over 580 languages and dialects—but only 13 have more than one million speakers. Among the main ethnic groups are Javanese, Sundanese, Batakese, Indonesian (Malay) and Madurese. Although more than 85 percent of the Indonesian population is Muslim, Indonesia is not a religion-based state. Indonesia’s ideology is Pancasila (five principles) which are: belief in the one and only God; just and civilized humanity; the unity of Indonesia; deliberation for consensus; and social justice for all of Indonesia’s people. Pancasila stresses that Indonesia is neither a secular nor religious-based state. The Constitution provides for all persons the right to worship according to his or her own religion or belief.
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Dissertations / Theses on the topic "Madurese (Indonesian people)"

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Davidson, Jamie Seth. "Violence and politics in West Kalimantan, Indonesia." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/10787.

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Sukandar, Rudi. "NEGOTIATING POST-CONFLICT COMMUNICATION: A CASE OF ETHNIC CONFLICT IN INDONESIA." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1178895788.

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Ray, David W. "Establishing national intercultural ministry training in a resistant context towards effectiveness, sustainability and broad-based support /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Koenig, Anika. "The cultural face of conflict : Dayak-Madurese violence in 1996/97 in West Kalimantan, Indonesia." Phd thesis, 2012. http://hdl.handle.net/1885/156076.

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In 1996/97, the Indonesian province of West Kalimantan was shaken by a major ethnic conflict between indigenous Dayaks and migrants from the island of Madura. Thousands died and tens of thousands were forced to flee their homes - most of the victims being Madurese. Many of the Madurese who died in the conflict were subjected to 'extra-lethal' violence performed by Dayaks, that is violence which went beyond what is necessary to kill a person. This especially included beheadings, mutilations, and incidents of anthropophagy. While previous research has investigated the political, social, and historical contexts of the violence in some depth, the actual performance of violence and the particular forms it took have so far been neglected by academic analyses. Based on research in a Kanayatn Dayak village in the conflict region, this thesis explores the conflicts with a particular focus on the forms of violence that were performed and argues that they were particularly influenced by local cultural patterns. One element of these cultural patterns is spirit possession, which regularly occurs in Kanayatn everyday life and which was claimed by many Dayaks to have also played a central role in the 1996/97 conflicts. While possession by spirits in ordinary life is a highly undesirable and dangerous situation which causes illness, possession was actively sought by the Dayaks who participated in the violence against the Madurese. This, they said, awarded them with supernatural abilities and extraordinary strength. Spirit possession, they claimed, also was the reason why they performed extra-lethal violence such as anthropophagy. Since the spirits' favourite food is human flesh and blood, it was this that the spirits demanded from the warriors in return for their help, and it was, accordingly, the spirits who made the men perform these forms of violence. Moreover, in this thesis the conflicts are interpreted as a state of exception that differed from the state of ordinary life. It is suggested that these different states are characterised by two complementary moral systems. While violence is strictly condemned in Kanayatn ordinary life, during the conflicts it was seen to be appropriate and even desired, and while spirit possession is usually seen as an undesirable situation, during the conflicts it was actively instigated. Considering the Dayak-Madurese war as a state of exception thus helps us to understand how the performance of violence could become an appropriate action within a usually non-violent society, and how it could continue to be regarded as justified in the conflict's aftermath. Finally, this thesis strives to deconstruct primordialist and essentialist views that have been advanced by the international media as well as the Indonesian public. These views present Dayaks as primitive savages who have revived ancient violent traditions of headhunting and cannibalism. In contrast, I argue that elements of past forms of violence, such as headhunting, were reinvented in a new form. Accordingly, although they were informed by a local cultural logic, these forms of violence were clearly contemporary and modem.
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Books on the topic "Madurese (Indonesian people)"

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Sudagung, Hendro Suroyo. Mengurai pertikaian etnis: Migrasi swakarsa etnis Madura ke Kalimantan Barat. [Yogyakarta?]: Institut Studi Arus Informasi bekerja sama dengan Yayasan Adikarya IKAPI dan the Ford Foundation, 2001.

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Institut Studi Arus Informasi (Indonesia) and Institute of Dayakology Research and Dvelopment., eds. Sisi gelap Kalimantan Barat: Perseteruan etnis Dayak-Madura 1997. [Jakarta]: Institut Studi Arus Informasi, 1999.

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Kuswandi, Iwan. Ulama negosiator pesantren: Teladan dan pengalaman hidup K.H. Moh. Tidjani Djauhari, M.A. Yogyakarta: Pondokmas, 2011.

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Dayakologi, Institut, ed. Amuk Sampit, Palangkaraya. [Pontianak]: Institut Dayakologi, 2001.

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Surata, Agus. Atasi konflik etnis. [Yogyakarta]: Global Pustaka Utama bekerja sama dengan GHARBA dan UPN "Veteran" Jogjakarta, 2001.

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Petebang, Edi. Konflik etnik di Sambas. [Jakarta]: Institut Studi Arus Informasi, 2000.

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Rifai, Mien A. Manusia Madura: Pembawaan, perilaku, etos kerja, penampilan, dan pandangan hidupnya seperti dicitrakan peribahasanya. Yogyakarta: Pilar Media, 2007.

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Wiyata, A. Latief. Carok: Konflik kekerasan dan harga diri orang Madura. Yogyakarta: LKiS Yogyakarta, 2002.

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Giring. Madura di mata Dayak: Dari konflik ke rekonsiliasi. Yogyakarta: Galang Press, 2004.

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Petebang, Edi. Dayak sakti: Pengayauan, tariu, mangkok merah : konflik etnis di Kalbar, 1996/1997. 2nd ed. [Pontianak]: Institut Dayakologi, 1999.

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Book chapters on the topic "Madurese (Indonesian people)"

1

Lücking, Mirjam. "Alternative Routes in Madura and Translational Moments in Java." In Indonesians and Their Arab World, 153–96. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753114.003.0005.

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This chapter analyses the microlevel of an individuals' processing of migratory experiences and explores the particularities and exemptions in the overall appropriation, rejection, and Othering of Arabness. It highlights two special cases, namely Javanese labor migrants' rejection of Arabness in favor of East Asian styles and Madurese peoples' vivid localizations of Arabness. It also looks at disparities and local features that reveal changes in Islamic lifestyles that cannot be generalized in a culturally heterogeneous country like Indonesia. The chapter refers to the ambivalence of Indonesian engagements with the Arab world. It unravels the question of why migrants and pilgrims in Madura and in Central Java follow different guiding narratives.
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"Badlands: Madurese Livelihoods in East Kalimantan." In Forgotten People: Poverty, Risk and Social Security in Indonesia, 197–232. BRILL, 2015. http://dx.doi.org/10.1163/9789004282988_007.

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