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Majewska, Justyna. "„Czym wytłumaczy Pan…?” Inteligencja żydowska o polonizacji i asymilacji Żydów w getcie warszawskim ." Zagłada Żydów. Studia i Materiały, no. 11 (December 1, 2015): 325–46. http://dx.doi.org/10.32927/zzsim.475.
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W pierwszej połowie 1942 r. ankieterzy tajnego archiwum „Oneg Szabat” działającego w getcie warszawskim przeprowadzili wywiady z ośmioma intelektualistami żydowskimi na temat wpływu rzeczywistości gettowej na życie społeczne i tożsamość Żydów. Spośród licznych tematów pojawiających się w ankietach autorka skupia się na opiniach respondentów o akulturacji i przedstawia je w trzech kontekstach: osobistych doświadczeń respondentów, ich przekonań politycznych (prawie wszyscy byli zwolennikami ideologii dojkajt), oraz przedwojennych dyskusje o roli języka i kultury jidysz w formowaniu żydowskiej tożsamości narodowej.
Respondenci nadali akulturacji w getcie nowy wymiar. Polonizacja, która przed wojną nie była postrzegana jednoznacznie negatywnie, w getcie zaczęła być interpretowana jako świadoma decyzja o odrzuceniu tożsamości żydowskiej. Akulturacja, która zdaniem respondentów nie była narzucana przez Niemców, stała się główną patologii środowisk żydowskiej inteligencji. W swojej krytycznej interpretacji rzeczywistości getta respondenci postrzegali te procesy jako niebezpieczeństwo dla tożsamości narodu, zagrożenie porównywalne z wyniszczającymi działaniami podejmowanymi przez Niemców.
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Maleszka, Mateusz. "Procesy akulturacji galicyjskich Żydów w Bośni – analiza teczek urzędniczych." Balcanica Posnaniensia Acta et studia 22, no. 2 (March 8, 2016): 91. http://dx.doi.org/10.14746/bp.2015.22.18.
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Iryani, Eva. "Akulturasi Agama terhadap Budaya Indonesia." Jurnal Ilmiah Universitas Batanghari Jambi 18, no. 2 (July 9, 2018): 389. http://dx.doi.org/10.33087/jiubj.v18i2.483.
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Indonesia is a country that has a strong enough religion. From a wide variety of religions in indonesia. Islam is the largest religion in indonesia. Formerly known as the indonesia archipelago which hindhu-budha is the religion adhered. When islam came to the archipelago hindhu religion-Buddhism slowly started to disappear so that islam is Growing rapidly with ease. The development of Islam in indonesia resulted in adjustments to the nusantara culture against islam which acculturation. Islamic culture and acculturation are seen in indonesia against building relics, calligraphy, dance, and much more. Even now the relics still lowered hereditary, so still we can see that acculturation can still be keenly felt and seen consciously or unconsciously. Acculturation itself is a social process that arises from a group with a particular culture are confronted with elements from a foreign culture. This concerns the acculturation of mixing culture with the Islamic religion, which is still associated with a culture which is not left behind his trademark, causing experience typical of a new one.
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Sunjayadi, Achmad. "AKULTURASI DALAM TURISME DI HINDIA-BELANDA." Paradigma, Jurnal Kajian Budaya 8, no. 1 (July 31, 2018): 11. http://dx.doi.org/10.17510/paradigma.v8i1.229.
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As a process that relates to culture, acculturation becomes one important factor in tourism. Usually, the hosts borrow the result of acculturation in tourism activity more than the tourists (guests). Acculturation in tourism does not only occur in tourism practices today but also in the past, especially in colonial Indonesia. This article discusses acculturation in tourism activity in the Netherlands-Indies that became part of the tourism practices by using historical methods and Nunez’s concept of acculturation in tourism. By using guidebooks, newspapers, magazines, postcards, photographs, travelogues as sources, this article traces the result of acculturation at that time.The result shows that there was acculturation in tourism activity in the Netherlands-Indies. There were material objects and customs as tourism facilities, that could be seen, practised and enjoyed by the tourists. It concluded that at that time the tourists (the guests) borrowed the result of acculturation more from the hosts.
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Yulita, Ona, Khairul Anwar, Dody Putra, Muhammad Isa, and Muhammad Yusup. "Akulturasi Budaya Pernikahan Minangkabau dengan Transmigrasi Jawa di Kabupaten Solok Selatan Sumatera Barat." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 7, no. 2 (June 4, 2021): 1. http://dx.doi.org/10.32884/ideas.v7i2.333.
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Abstrak
Penelitian ini bertujuan untuk mendeskripsikan akulturasi budaya Minangkabau dengan transmigran Jawa dalam perkawinan. Penelitian ini merupakan penelitian etnografi yang akan mendeskripsikan dan menguraikan proses akulturasi budaya perkawinan secara kualitatif. Teknik pengumpulan data dilakukan dengan heuristik, kritik sumber, sintesis, dan interpretasi. Hasil penelitian menunjukkan bahwa akulturasi budaya perkawinan suku Minangkabau dengan transmigrasi Jawa di Kabupaten Solok Selatan-Sumatera Barat telah terlaksana dengan baik. Selain itu, akulturasi dalam perkawinan diterapkan dari penerapan adat dalam perkawinan dengan menggunakan adat campuran, sedangkan dalam resepsi perkawinan kedua mempelai juga mengenakan pakaian adat Minangkabau dan Jawa.
Kata Kunci
akulturasi, budaya, pernikahan, transmigrasi, Sumatera Barat
Abstract
This research is aimed to describe the acculturation of Minangkabau culture with Javanese transmigrants in marriage. This research was an ethnography research that would be described and elaborated the process of acculturation of marriage culture qualitatively. Data collection techniques are carried out by heuristics, source criticism, synthesis, and interpretation. The results showed that the acculturation marriage culture of Minangkabau with Javanese transmigration in South Solok Regency-West Sumatra was done well. Besides, the acculturation in marriage applied from the application of customs in marriage using mixed customs, while in wedding receptions, the bride and groom wear traditional clothes of Minangkabau and Javanese as well.
Keywords
Acculturation, culture, wedding, transmigration, West Sumatera
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Othman, Irma Wani, Muhammad Safuan Yusoff, Syamsul Azizul Marinsah, Saifulazry Mokhtar, Habibah Artini @. Ramlie, and Mohd Kamal Mohd Shah. "ACCULTURATION STRATEGY AND DIFFERENT CULTURAL RESULTS AMONG THE INTERNATIONAL STUDENTS OF THE PUBLIC UNIVERSITY OF MALAYSIA." Journal of Tourism, Hospitality and Environment Management 5, no. 21 (December 2, 2020): 123–42. http://dx.doi.org/10.35631/jthem.521008.
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Acculturation is understood as a continuation of the process of accepting foreign cultural elements without losing the original cultural identity. Visibility as a result of acculturation culture is more easily achieved with the inclusion of material elements such as the process of borrowing language, the influence of clothing and food. Yet non-material cultural elements such as ideology and thought are more difficult to materialised. Therefore, the focus of the discussion of this paper is to identify the process of acculturation and different cultural outcomes based on mergers, clashes, or cultural isolation. This paper focuses on empirical data obtained from in-depth interviews with a group of international students currently studying at Public Universities of Malaysia. The selection of narrative quotations based on the views of the informants was used to support the acculturation strategies adapted by the group. Four public universities of Malaysia were selected based on the classification of the universities, the background of the establishment of the university, and the annual enrolment of international students. The application of semi-structured interview methods was implemented by utilizing an inductive analysis approach. The results of the study presented five different strategies and cultural outcomes, namely (i) Assimilation of Developing Relationships with New Culture, (ii) Separation of Values and Characteristics of Indigenous Culture Based on Denial of Influence of New Culture, (iii) New Culture and Marginalisation of Indigenous Culture in Daily Life Practices, (iv) Integration of Preservation of Native Culture in Exploring New Culture and (iv) Transmutation of New and Old Culture in the Production of Alternative Culture. The new findings of this study had proven that the acculturation strategies used by the international student group at Public Universities of Malaysia have given different implications for the results of collateralisation. Some of the factors that contributed to the acceptance and rejection of acculturation are the age of young international students who are around the early twenties and therefore immature, educational background and family influence, status as a foreigner who does not reside for a long time in the host country, the cultural distance between the country of origin and the host country as well as justification for student mobility aimed at furthering their studies abroad.
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Setiawan, Irvan. "AKULTURASI DALAM TRADISI LISAN MACA SYEKH DI KABUPATEN PANDEGLANG." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 1 (March 30, 2019): 49. http://dx.doi.org/10.30959/patanjala.v11i1.481.
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Tradisi lisan Maca Syekh di Kabupaten Pandeglang Provinsi Banten merupakan salah satu bentuk pengajaran yang memiliki tujuan untuk mendengar dan memahami riwayat hidup sosok Syekh Abdul Qadir Jaelani sebagai salah satu tokoh penyebar agama Islam. Hal menarik untuk diteliti dari tradisi lisan Maca Syekh adalah adanya sebuah proses akulturasi dengan melibatkan unsur budaya, agama, dan unsur politik untuk kemudian menghasilkan sebuah produk akulturasi yang dapat bertahan hingga kini. Penelitian deskriptif dengan mengacu pada data kualitatif merupakan pilihan tepat mengingat sumber data yang dicari adalah informasi essay yang banyak membutuhkan analisa kualitatif. Dari hasil analisa diketahui bahwa akulturasi dari tradisi lisan Maca Syekh di Kabupaten Pandeglang Provinsi Banten terbagi menjadi dua yaitu akulturasi tradisi dan akulturasi kebahasaan. Unsur politik dideskripsikan secara singkat karena hanya melibatkan penggunaan huruf Arab dalam penulisan Maca Syekh yang pada masa Penjajahan menjadi sebuah hal yang dianggap mewakili kalangan modernis. Maca Syekh oral tradition in Pandeglang Regency, Banten Province, is one form of teaching that aims to hear and understand the life history of Sheikh Abdul Qadir Jaelani. An interesting thing to examine from Maca Shaykh's oral tradition is the existence of an acculturation process involving elements of culture, religion, and political elements to then produce an acculturation product that can survive until now. Descriptive research with reference to qualitative data is the right choice considering the source of the data sought is essay information which requires a lot of qualitative analysis. From the results of the analysis, it is known that the acculturation of the Maca Shaykh oral tradition in Pandeglang Regency, Banten Province, is divided into two: traditional acculturation and linguistic acculturation. The political element is described briefly because it only involves the use of Arabic letters in the Maca Syekh writing which in the colonial period became something considered to represent modernists.
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Sopiyan, Wawan, Mukhlis Mukhlis, and Solimin Solimin. "ANALISIS AKULTURASI DAKWAH DAN KEBUDAYAAN PADA MASA KENABIAN MUHAMMAD." khabar 2, no. 1 (June 24, 2020): 101–15. http://dx.doi.org/10.37092/khabar.v2i1.202.
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In highlighting the portrait of Da'wah practiced by the Messenger of Allah in several periods, it can be said that the missionary mission that was being carried out at that time was not an easy activity, in the course of Islamic history recorded, that the da'wah carried out by Muhammad, encountered many obstacles and obstacles, due to internal conditions humanity and the aqeedah of Arab society in general are in a state that is far from the teachings that Muhammad is broadcasting. Therefore, the da'wah process that will be applied really requires a mature strategy, especially the condition of the people who are accustomed to doing past activities and practices such as consuming alcohol, gambling, fighting power, adultery, adultery to murder.
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Rizqyani, Rahma. "PROSES AKULTURASI KERUANGAN KOMUNITAS MUSLIM KAMPUNG JAWA DI PERKOTAAN TABANAN BALI." Jurnal Litbang Sukowati : Media Penelitian dan Pengembangan 3, no. 2 (May 27, 2019): 14. http://dx.doi.org/10.32630/sukowati.v3i2.77.
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The traditional rules of Bali regulate the use of space as a form of palemahan in the Tri Hita Karana concept. The arrival of Muslim migrants forms the Muslim community of Kampung Jawa which still exists today. The high intensity of interaction between Muslims and Hindus has resulted in spatial acculturation related to the rules of palemahan. This research aims to find out the process of spatial acculturation of the Muslim community in the indigenous territories of Balinese Hinduism. The method used was a case study method with the Kampung Jawa area as a case unit. Case evidence was obtained through observation and in-depth interviews to the informant who are considered to have knowledge of the variety and spatial acculturation processes that occur and supported by other secondary data. This study found a different process and time of formation in each type of spatial acculturation that occurred. In general, there were several stages of the spatial acculturation process, namely: (1) social interaction, (2) Muslim understanding of Hinduism, (3) Muslim adaptation, (4) Hindus understanding of Muslims, (5) acculturation, and (6) expansion of space, actors, and type of spatial acculturations.
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Wahid, Amirul Nur, Sumarlam, and Slamet Subiyantoro. "Tradisi Ziarah Makam Bathara Katong (Tinjauan Deskripsi Akulturasi Budaya)." Mudra Jurnal Seni Budaya 33, no. 2 (May 9, 2018): 215. http://dx.doi.org/10.31091/mudra.v33i2.289.
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Masyarakat Jawa, tak terkecuali masyarakat Ponorogo seringkali memiliki kebiasaan-kebiasaan tertentu yang dilakukakan. Kebiasaan-kebiasaan ini diwariskan secara turun temurun hingga menjadi sebuah tradisi. Tradisi ziarah makam Bathara Katong merupakan salah satunya. Tradisi ini dilakukan oleh masyarakat Ponorogo dan sekitarnya sejak zaman dahulu. Bathara Katong merupakan tokoh sentral dalam penyebaran agama Islam. Pada saat itu terjadi transisi antara agama lama dan baru dari segala aspek. Transisi inilah yang menjadikan akulturasi budaya diantara kedua hal tersebut. Akulturasi budaya ini juga merambah bidang kesenian di area sekitar makam, misalnya munculnya kesenian Jemblung yang merupakan akulturasi antara dua kebudayaan menjadi satu. Selain kesenian, akulturasi juga dapat ditemukan di arsitektur bangunan-bangunan, proses ziarah, serta benda-benda yang dibawa oleh peziarah makam Bathara Katong. Nama Bathara Katong sendiri sebenarnya merupakan sebuah akulturasi kebudayaan. Hanya saja dikarenakan mengikuti perkembangan zaman, tradisi ini juga mengalami perubahan-perubahan dalam akulturasinya. Artikel ini akan mencoba mengupas hal tersebut.Javanese are no exception Ponorogo people have certain habits. This habit is passed down from generation to generation and then becomes a tradition. The pilgrimage tradition of Bathara Katong's tomb is one of them. This tradition is done by the people of Ponorogo and its surroundings since antiquity. Bathara Katong is a central figure in the spread of Islam in Ponorogo. There was a transition between old and new cultures from various aspects. This transition is considered to be the cause of cultural acculturation. Acculturation of this culture also penetrated the field of art in the area around the tomb, for example the emergence of art Jemblung which is the acculturation between two cultures into one. In addition to art, acculturation can also be found in the architecture of the building, the process of pilgrimage, and the objects brought by the pilgrims of the tomb of Bathara Katong. The name Bathara Katong itself is actually an example of cultural acculturation. Just because it follows the times, this tradition has also changed. This article will try to explore it.
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Pratiwi, Clara Sinta. "MODEL KOMUNIKASI ANTARBUDAYA MAHASISWA MUSLIM THAILAND DALAM PROSES AKULTURASI BUDAYA DI KABUPATEN JEMBER." Indonesian Journal of Islamic Communication 3, no. 2 (January 11, 2021): 48–69. http://dx.doi.org/10.35719/ijic.v3i2.757.
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Thai Muslim students are spread across various universities in Jember. In interacting as a minority community, Thai Muslim students have made various adaptations to the dominant culture of Jember which is known as phandalungan culture. It is caused by the majority of people in Jember are inhabited by people with Madurese and Javanese cultural backgrounds. The intercultural communication process of Thai Muslim students in the process of acculturation in Jember can be seen by the intercultural communication model by William B. Gudykunts and Alo Liliweri's tori of cultural acculturation. Qualitative methods with phenomenological studies reveal that the communication model of Thai Muslim students in the process of cultural acculturation in Jember by adapting seven elements of universal culture. In addition, the students have acculturation and produce various models of acculturation, namely assimilation, integration, marginalization, and separation. Communication of Thai Muslim students in dealing with the dominant culture in Jember Regency by first experiencing a process of cultural shock. The process of cultural shock is a process where students experience a new cultural clash that is different from their original culture.
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Anggraeni, Dhita Wahyu, and Suzzana Winda Artha Mustika. "BENTUKAN MASSA DAN ARSITEKTUR PADA RUMAH LIMAS PALEMBANG HASYIM NING DENGAN PENDEKATAN AKULTURASI." Jurnal Arsitektur KOMPOSISI 12, no. 1 (June 21, 2018): 1. http://dx.doi.org/10.24002/jars.v12i1.1649.
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Abstract: Architecture and cultural acculturation studies are important in cultural heritage buildings, as they have not yet been discussed in detail about the mass formation related to architectural character. The case was Hasyim Ning limas house in Palembang. The purpose of this research is to know the cultural mixing at Hasyim Ning limas house which has resulted in its unique architectural character. The methodology used is the acculturation approach which is the concept of local cultural meet with foreign culture in the case of residential architecture. The results of research are some changes and additions to limas house is the result of the process of cultural acculturation. The limas house Hasyim Ning has been changed and added. Changes occur in the column and some parts of the roof, as well as the use of building materials. Addition occurs on the back house because the room needs.Keywords: acculturation, limas house, historicityAbstrak: Kajian tentang arsitektur dan akulturasi budaya penting dilakukan pada bangunan cagar budaya, karena belum banyak dikupas secara detail tentang bentukan massa dan detil bangunan terkait karakter arsitektur. Kasus yang diangkat adalah rumah limas Hasyim Ning di Palembang. Tujuan penelitian adalah mengetahui dan mengkaji percampuran budaya pada rumah limas Hasyim Ning yang telah menghasilkan bentukan arsitektural unik. Metodologi yang digunakan adalah pendekatan akulturasi yang merupakan konsep perjumpaan kebudayaan lokal dengan kebudayaan asing pada kasus arsitektur rumah tinggal. Hasil penelitian menunjukkan, beberapa perubahan dan penambahan pada rumah limas merupakan hasil proses akulturasi budaya. Rumah limas Hasyim Ning telah diubah dan ditambah, terjadi pada penambahan ruang bagian belakang, kolom dan beberapa bagian atap, serta penggunaan bahan bangunan.Kata kunci: akulturasi, rumah limas, kesejarahan
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Busyairy, Lalu Ahmad. "AKULTURASI BUDAYA DALAM UPACARA KEMATIAN MASYARAKAT KOTA SANTRI KEDIRI LOMBOK BARAT." Harmoni 17, no. 2 (December 31, 2018): 228–43. http://dx.doi.org/10.32488/harmoni.v17i2.328.
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This paper is aimed at understanding forms of funeral rituals and cultural acculturation in the procession of funeral rituals in the society of the Santri City Kediri, West Lombok. This research applies qualitative approach that has starting point from an assumption that not all that appears is real. The data collection is conducted through observation, interview, and documentation. The research discovers that, first, the customary funeral ritual is the customary ritual that has been existing since long ago before the coming of Islam, that is still conducted by the people of the Santri City Kediri, West Lombok up to this day. Second, within the process of the funeral ritual, there are several series of rituals that must be conducted as they are related each other. The process begins from preliminary steps, bathing, shrouding, burying, and commemorating the death day. Third, in the funeral ritual, the influence of custom has been existing in the role and the cultural acculturation during the performance, starting from the disintermenting to the religious-chanting (dhikr) in the third to the ninth day, even to the hundredth or thousandth day (nyeribu).
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Roesli, Christianto, and Sri Rachmayanti. "Akulturasi Arsitektur Kolonial Belanda pada Rumah Toko Cina Peranakan di Jakarta." Humaniora 5, no. 1 (April 1, 2014): 228. http://dx.doi.org/10.21512/humaniora.v5i1.3014.
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Indonesia is a nation consisting of various ethnicities, races, and cultures. It is because the location of the Indonesian archipelago was in the traffic trade in the early days of the 5th century AD. Chinese ethnic is one ethnicity that already has had a relationship with the Southeast Asian region. In the 19th century shop houses were spread in the coastal areas and concentrated only in the Chinatown. Research used qualitative method with a historical approach. Data were obtained from a variety of literature, both journal articles, books, and the Internet. The results show that in the beginning the shop houses were built by the colonial government to implement a plot system such in the Europe. However, by the influence of the Chinese descendants, limited land with a high population density makes the system become a clever problem solving. Acculturation is a process that refers to the cultural and psychological changes due to encounters with culturally different people. This process allows culture and ethnic groups adapt to another culture. Research concludes that shop house can be seen as a result of Chinese descendants and Dutch acculturation existing in the coastal cities of Indonesia.
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Brzykcy, Jolanta. "Nadziei Druckiej droga z Rosji do Polski. Studium przypadku akulturacji." Acta Polono-Ruthenica 4, no. XXIV (December 30, 2019): 7–20. http://dx.doi.org/10.31648/apr.4870.
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This article is devoted to Nadzieja Drucka (1898–1986), a Polish writer and translator of Rus-sian literature of Russian origin on her father’s side. Drucka grew up in Russia, in an aristocratic family, thanks to her marriage to a Pole, Maurice O’Brien de Lacy. She found herself in Poland in 1918, where she made an effort to learn the Polish language and culture and to assimilate with Polish society. These attempts proved successful. In the 1920s, Drucka established numer-ous contacts with the Polish literary community and conducted intense literary and social activity. She continued it after World War II, in a new political reality, openly declaring her support for a new political system in Poland.The article traces, on the basis of the writer’s autobiography Three fourths... Memories, the subsequent stages of the cultural reorientation process, as a result of which Poland became Drucka’s second homeland.
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Mustafa, Ali, and Rahmat Hidayat. "ISLAM GAYO: STUDI TENTANG AKULTURASI ISLAM DENGAN BUDAYA LOKAL DI KABUPATEN ACEH TENGAH." Al-Mishbah: Jurnal Ilmu Dakwah dan Komunikasi 13, no. 2 (October 15, 2017): 313. http://dx.doi.org/10.24239/al-mishbah.vol13.iss2.90.
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This paper explores the acculturation of Islam with local culture in the Gayo highlands, district of Central Aceh. The study focused on both the process of acculturation of Islam and local culture in the ceremonies of birth, marriage and death. In this process, Gayonization of Islam is dominant in comparison to Islamization of Gayo’s culture. In Gayonization of Islam, the terms, actions, and equipments used in the ritual is a purely Gayo’s culture, but Islamic values and teachings are inserted in it. The acculturation process occurred in four stages such as accomodating islamic preaching, identification, Gayonization, and implementation. Furthermore, the acculturation of Islam with Gayo’s culture in and the ceremonies of birth, marriage, and death, can be grouped in three forms: 1) the acculturation of Islamic values with customary objects, in which the objects are ascribed as symbols of Islamic values; 2) the acculturation of Islamic values with the traditions, in which customary practice are attributed as a symbol of Islamic values; and 3) the acculturation of Islam with customary practice, in which customary practice is based on Islamic teachings. At the first and second forms, it can be said that there is a shift from a custom-based meaning to Islam-based meaning (substitution of meaning). While at the third form, occurred the infusion of Islamic values to traditional ritual (addition to the rites).
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Munna, Uskuri Lailal, and Lutfiah Ayundasari. "Islam Kejawen: Lahirnya akulturasi Islam dengan budaya Jawa di Yogyakarta." Jurnal Integrasi dan Harmoni Inovatif Ilmu-Ilmu Sosial 1, no. 3 (March 31, 2021): 317–25. http://dx.doi.org/10.17977/um063v1i3p317-325.
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Islam entered Nusantara through several routes, including trade, marriage, education, preaching, etc. Java itself is one of the regions in the archipelago where Islam is spreading. Before getting to know Islam, Javanese people had previously embraced animism and dynamism, Hinduism-Buddhism, and then entered Islam, which in the process of spreading Islam made people's lives begin to change for the better. Islam can be accepted by the Javanese people, but even though they have changed their beliefs to embrace Islam, in fact various kinds of cultures and traditions from their previous ancestors are still firmly held and carried out by the Javanese people. The conditions that occurred in the Javanese people made them feel like living by adhering to two religions, where the teachings of their ancestors and the teachings of Islam were brought together and created a new acculturation. This cultural mixing between Islam and the native culture of the Javanese people is known as Islam Kejawen, which was born in Java, one of which is Yogyakarta, Central Java.
Islam masuk ke Nusantara melalui beberapa jalur, di antaranya perdagangan, pernikahan, pendidikan, dakwah, dll. Jawa sendiri menjadi salah satu wilayah di Nusantara yang menjadi lokasi persebaran Islam. Sebelum mengenal agama Islam, masyarakat Jawa sebelumnya telah menganut kepercayaan animisme dan dinamisme, Hindu-Buddha, dan kemudian masuklah agama Islam, dimana pada proses menyebarnya Islam tersebut yang menjadikan kehidupan masyarakatnya mulai berubah ke arah yang lebih baik. Agama Islam dapat diterima oleh masyarakat Jawa, namun meskipun telah merubah kepercayaan mereka untuk menganut agama Islam, nyatanya berbagai macam kebudayaan serta tradisi dari para leluhur terdahulu masih dipegang teguh dan dilaksanakan oleh masyarakat Jawa. Kondisi yang terjadi pada masyarakat Jawa tersebut membuat mereka seperti hidup dengan menganut dua agama, dimana ajaran-ajaran dari para leluhur serta ajaran agama Islam dipertemukan dan menciptakan akulturasi baru. Percampuran budaya antara agama Islam dengan kebudayaan asli masyarakat Jawa itulah yang disebut sebagai Islam Kejawen, yang lahir di Jawa, salah satunya yaitu di Yogyakarta, Jawa Tengah.
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Fitriana, A. Dian. "PENGARUH AKULTURASI DALAM PROSES INTERAKSI ANTARBUDAYA TERHADAP KESADARAN BUDAYA BERBAHASA DAERAH SETEMPAT BAGI MAHASISWA RANTAU." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (November 24, 2018): 40–50. http://dx.doi.org/10.35905/komunida.v8i1.599.
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a communication process or intercultural interaction, an immigrant conducts some activities as a self- adaptation to the local culture called acculturation. The adaptation is supported by the cultural awareness of local language that becomes the supporting factor. The research was aimed at finding out how big the influence of acculturation consisting of personal communication, social communication, communication environment, and acculturation potential toward the awareness of language culture involving knowledge, attitude, and behavior. The research used the quantitative method with the Path Analysis approach. The sampling technique used was Disproportional Stratified sampling. The data were obtained through questionnaires, interview, observation, and documentary study. The result of the research shows that there was significant influence of personal and social communication in the intercultural interaction process toward the cultural awareness of local language among the South Sulawesi students in Bandung, shown by the percentage of each factor which was: 36.8 % and 48.6 %. The research also showed that there was no significant influence of communication environment and acculturation potential in the intercultural interaction process toward the cultural awareness of local language among the South Sulawesi students in Bandung shown by the percentage of 13.3 % and 1.3 %.
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Maulani, Panji. "Akulturasi Budaya pada Ornamen Eksterior Masjid Agung Jawa Tengah: Analisis Semiotik." Metahumaniora 7, no. 2 (September 3, 2017): 40. http://dx.doi.org/10.24198/metahumaniora.v7i2.18828.
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ABSTRAKProses penelitian ini dilakukan dengan melakukan penelitian lapangan danpenelitian kepustakaan. Analisis mendalam terkait akulturasi budaya pada arsitektur MasjidAgung Jawa Tengah didapat melalui penggunaan metode deskriptif-analitik dengan langkahlangkahobservatif. Langkah-langkah tersebut disesuaikan dengan sumber terkait, sehinggadata pada objek penelitian dapat dideskripsikan serta dianalisis dengan pendekatan budayadan arsitektur. Penelitian ini menjadi penting untuk dilakukan karena Masjid Agung JawaTengah memiliki ornamen eksterior yang sangat khas, berbeda dengan ornamen masjidraya-masjid raya lain di Indonesia, yang umumnya memiliki ornamen eksterior yang hanyaberakulturasi dengan budaya Timur Tengah. Pada Masjid Agung Jawa Tengah kita dapatmerasakan suasana seperti di masjid Nabawi dan suasana Colloseum di zaman Romawi.Terdapat 6 buah payung hidrolik seperti di masjid Nabawi dan gerbang Al-Qanathir yangmenyerupai Colloseum pada pelataran masjid akibat pembangunan Masjid Agung JawaTengah menggunakan paduan tiga unsur budaya: Jawa, Timur Tengah, dan Romawi.Kata kunci: akulturasi, ornamen, masjid agung, Jawa TengahABTRACTThe research process was conducted by field research and library research. Depthanalysis related to acculturation on the architecture of the Central Java Great Mosque obtainedusing descriptive-analytic method with observational measures. The steps are adapted to thecorresponding source, so that data on the research object can be described and analyzed withcultural and architectural approach. This research becomes important thing to do because ofthe Great Mosque of Central Java has a very distinctive exterior ornament, in contrast to theother great mosques in Indonesia, whose the exterior ornament is generally only acculturatedwith Middle Eastern culture. In Central Java Great Mosque we can feel the atmosphere likeat the Nabawi Mosque and the atmosphere of the Colosseum in Roman times. There are sixpieces of hydraulic umbrella like in Nabawi Mosque and Al-Qanathir gate that resembles theColosseum in the courtyard of the mosque as the result of the construction of the Central JavaGreat Mosque using a combination of three elements of culture: Java, Middle East, and Roman.Keywords: acculturation, ornament, grand mosque, Central Java
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Maulani, Panji. "Akulturasi Budaya pada Ornamen Eksterior Masjid Agung Jawa Tengah: Analisis Semiotik." Metahumaniora 7, no. 2 (September 3, 2017): 40. http://dx.doi.org/10.24198/mh.v7i2.18828.
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ABSTRAKProses penelitian ini dilakukan dengan melakukan penelitian lapangan danpenelitian kepustakaan. Analisis mendalam terkait akulturasi budaya pada arsitektur MasjidAgung Jawa Tengah didapat melalui penggunaan metode deskriptif-analitik dengan langkahlangkahobservatif. Langkah-langkah tersebut disesuaikan dengan sumber terkait, sehinggadata pada objek penelitian dapat dideskripsikan serta dianalisis dengan pendekatan budayadan arsitektur. Penelitian ini menjadi penting untuk dilakukan karena Masjid Agung JawaTengah memiliki ornamen eksterior yang sangat khas, berbeda dengan ornamen masjidraya-masjid raya lain di Indonesia, yang umumnya memiliki ornamen eksterior yang hanyaberakulturasi dengan budaya Timur Tengah. Pada Masjid Agung Jawa Tengah kita dapatmerasakan suasana seperti di masjid Nabawi dan suasana Colloseum di zaman Romawi.Terdapat 6 buah payung hidrolik seperti di masjid Nabawi dan gerbang Al-Qanathir yangmenyerupai Colloseum pada pelataran masjid akibat pembangunan Masjid Agung JawaTengah menggunakan paduan tiga unsur budaya: Jawa, Timur Tengah, dan Romawi.Kata kunci: akulturasi, ornamen, masjid agung, Jawa TengahABTRACTThe research process was conducted by field research and library research. Depthanalysis related to acculturation on the architecture of the Central Java Great Mosque obtainedusing descriptive-analytic method with observational measures. The steps are adapted to thecorresponding source, so that data on the research object can be described and analyzed withcultural and architectural approach. This research becomes important thing to do because ofthe Great Mosque of Central Java has a very distinctive exterior ornament, in contrast to theother great mosques in Indonesia, whose the exterior ornament is generally only acculturatedwith Middle Eastern culture. In Central Java Great Mosque we can feel the atmosphere likeat the Nabawi Mosque and the atmosphere of the Colosseum in Roman times. There are sixpieces of hydraulic umbrella like in Nabawi Mosque and Al-Qanathir gate that resembles theColosseum in the courtyard of the mosque as the result of the construction of the Central JavaGreat Mosque using a combination of three elements of culture: Java, Middle East, and Roman.Keywords: acculturation, ornament, grand mosque, Central Java
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Sinaga, Chyntia Septiani, and Nunung F. Sitepu. "Gambaran Stres Akulturasi Mahasiswa Papua yang Menjalani Perkuliahan di Universitas Sumatera Utara." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 1 (October 17, 2018): 270–74. http://dx.doi.org/10.32734/lwsa.v1i1.175.
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Papuan students who are ongoing class at the University of North Sumatra are Papua affirmation students and West Papua having opportunity to continue their education into the State University through affirmation Scholarship Program of Higher Education in cooperation with The Ministry of Education and Culture and research and technology of Higher Education. Different cultures and new environment allow them to acculturate and in its process they have variety of challenges, obstacles and difficulties. Having adaptation to new potential culture lead acculturation stress. This study aimed to know the acculturation stress of Papua students who are ongoing class at the University of North Sumatra. This study used descriptive design, with 56 Papua students as sample. This study used total sampling techniques and questionnaires as instrument. The result of this study showed that Papua students experienced acculturation stress in low category is 52 people (92.9%) and high category is 4 people (7.1%). This result expected to the University, particular for nursing education institutions to provide introduction about culture for new Papua students Affirmations and West Papua when having matriculation so that it makes them easier in adapting and to anticipate the acculturation stress.
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Sahabuddin, Wasilah, and Fadhil Surur. "AKULTURASI BUDAYA PADA POLA PERMUKIMAN TRADISIONAL DI KAMPUNG GANTARANG LALANG BATA KABUPATEN KEPULAUAN SELAYAR." TATALOKA 20, no. 4 (November 28, 2018): 373. http://dx.doi.org/10.14710/tataloka.20.4.373-383.
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The process of communication and interaction between indigenous peoples and the outside community gives birth to a distinctive form of cultural acculturation. The process also occurs in traditional communities in Gantarang Lalang Bata. As the center of the kingdom, they have been interacting with people with different cultures between Java, Malay, and Europeans. The purpose of this research is to study the form of cultural acculturation that influences the development. Data collection technique is done through primary data and secondary data. The analytical technique used is descriptive analysis by constructing reality and cultural meaning and approach of a sense of place. The results showed that the pattern of settlement Gantarang Lalang Bata formed an association between human elements and natural elements. Different cultural diversity systems between Hindus, Javanese, Europeans, and Arabs have an influence on the formation of landscapes. Cultural style of Hindu that leads to the tradition of pakammik, the Javanese element refers to the mosque building, the existence of the cannon as an attribute of European elements and tradition and layout associated with Arabic influence. The influence of Javanese culture - Islam became the most dominant side influenced settlement pattern and formed mekka keke as a sense of place from the old village of Gantarang Lalang Bata.
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Roszi, Jurna, and Mutia Mutia. "Akulturasi Nilai-Nilai Budaya Lokal dan Keagamaan dan Pengaruhnya terhadap Perilaku-Perilaku Sosial." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 3, no. 2 (December 31, 2018): 171. http://dx.doi.org/10.29240/jf.v3i2.667.
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This paper discusses the acculturation of Islam and traditions in the archipelago. The acculturation between Islam and local culture reinforces the concept of the harmony of Islam and local culture that can live hand in hand with their respective values, namely religious values and traditional values that have been acculturated and in direct contact. Acculturation is a concept to describe the long process of meeting two or more values between Islam and local values in which individuals, groups and communities live with the culture they already have. Historical and anthropological approaches are the approaches used in this study. Both of these approaches are used to observe and trace the processes that occur and the formation of a history that surrounds the community. From the search of history carried out it was found that Islam was inseparable from the influence of animist beliefs, dynamism, Hindu-Buddhist religion before Islam came. So that, when Islam comes and meets a pre-existing culture, it influences one another.
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Kowalski, Mariusz. "Morawianie (Morawcy) w Polsce." Studia z Geografii Politycznej i Historycznej 5 (December 30, 2016): 115–31. http://dx.doi.org/10.18778/2300-0562.05.06.
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W artykule podjęto charakterystykę ludności morawskiej (Morawców), która na skutek dwudziestowiecznych zmian terytorialnych zamieszkuje w granicach państwa polskiego. Przedstawiciele tej grupy wyróżniają się swym językiem (dialekt laski) i zwyczajami, jednak w odróżnieniu od mieszkańców Republiki Czeskiej, nie utożsamiają się z narodem morawskim lub czeskim. Uważają się za Polaków, Niemców lub Ślązaków, co wynika z przynależności państwowej tych ziem w latach 1742–2016. Procesy akulturacji sprawiają, że już niedługo mogą zniknąć ostatnie znamiona odrębności tej grupy etnicznej. O morawskim pochodzeniu będą świadczyły jedynie nazwiska, noszone przez część jej przedstawicieli.
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Sa'diyah, Khalimatus, and Arman Marwing. "Akulturasi Psikologis Mahasiswa Indonesia di Thailand (Studi Fenomenologi pada Peserta KKN-PPL Terpadu IAIN Tulungagung." Psikoislamika : Jurnal Psikologi dan Psikologi Islam 13, no. 1 (June 30, 2016): 5. http://dx.doi.org/10.18860/psi.v13i1.6405.
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This study aims to understand the psychological acculturation dynamics of participant of KKN-PPL integrated programme in Thailand through identifying and understanding the motivation of participants to participate on KKN-PPL integrated programme in Thailand. How did Barrier as stressor which they face it, what coping strategies was used by participants, and how did the psychological acculturation process of participants in Thailand. This study is a qualitative research with phenomenological approach. the results of this research is there are basic needs such as need to have fun, need to love and belonging and need to power which are realized through their participation on the KKN- PPL integrated programme in Thailand. As for this research found that stressor was different among participants. Subjects who face initial stressor without advance stressor tend to using coping strategies focused on the problem consistenly and coping strategies centered emotions simultaneously without adaptation switching otherwise subjects who face the advance stressors tend to being decreased in pattern or transition coping strategies gradually. Furthermore, the psychological acculturation process of participant of KKN-PPL integrated programme in Thailand are the result of interaction of complex factors which affect participants to be success or failure to be integrated self or to be new self identity.
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Ładykowski, Paweł. "Kulturowe źródła prawa i kulturowe uwarunkowania władzy politycznej. Wewnętrzny kolonializm i casus akulturacji prawnej Ślązaków." Prace Etnograficzne 48, no. 3 (November 30, 2020): 203–31. http://dx.doi.org/10.4467/22999558.pe.20.017.13145.
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Cultural Sources of Law and Conditions of Political Power. Internal Colonialism and the Case of Legal Acculturation of Silesians The article addresses legal pluralism, namely the interaction of norms resulting from either custom or law, which takes place in the face of emancipation processes in Polish Silesia. It concerns legal conceptualizations of regional autonomy and the negotiations of the legal status of the regional group that aims at a higher level of sovereignty. Namely, investigating the relationship between cultural and legal norms, I analyse the judicial procedure regarding the way of adjudicating and defining Silesianness. Considering the existence of multiple parallel ethnic identities in Poland, I strive to illuminate the question of the legal definition of Polishness and the normative dimension of legal definition. I bring to light the making of the adjudication in the Polish justice system, and thus highlight the mechanisms present in the legislative process and rationalisations operating wherein. I am interested in the consequences of these processes for establishing the legal and the factual status of different groups. The conception of identity used by modern jurisdiction derives from the definition of the dominant group (of Poles) and works towards strengthening its status against the status of other, parallelly existing groups whose self-identities do not fall squarely within the hegemonic construction. My hypothesis is that the process of interpreting the law in force in Poland follows subjective ideas and is often drafted in programmatic terms.
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JANUSZEWSKA, Edyta. "UCHODŹCY I IMIGRANCI NA ŁAMACH KWARTALNIKA JOURNAL OF IMMIGRANT AND REFUGEE STUDIES W LATACH 2002–2013. MIGRACJE I PROCES AKULTURACJI (INTEGRACJI)." Men Disability Society 1, no. 23 (January 1, 2014): 97–113. http://dx.doi.org/10.5604/17345537.1116719.
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Simanjuntak, Polin Marsahala, Yusuf Affendi, and Sangayu Ketut Laksemi. "AKULTURASI DAN ASIMILASI ORNAMEN GORGA BATAK TOBA DALAM ARSITEKTUR GEREJA KATOLIK ST MIKAEL, PANGURURAN." Jurnal Seni dan Reka Rancang: Jurnal Ilmiah Magister Desain 1, no. 2 (April 1, 2019): 223. http://dx.doi.org/10.25105/jsrr.v1i2.6736.
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<p><strong>Abstract</strong></p><p>Humans as dynamic creatures who have the creativity, taste and intention in their lives. Therefore, humans always try to interact by using the natural environment as a source to meet certain needs. From this interaction the emergence of culture in society can be seen from the production of cultural artifacts such as cutlery, homes and decoration or ornaments. North Sumatra is an area in Indonesia which has many ethnic groups in the region, one of them is Batak. The Toba Batak ethnic is known for his diversity of skills as a medium for expressing people's ideas in a visual form. This visual form plays a role in the development of culture and communicates the values of the beliefs and customs of the people. Ornaments or ornaments on the Toba Batak traditional house are often referred to as Gorga. Gorga is a message of desire and advice that comes from knowledge, hope, thoughts, behavioral attitudes, and beauty to be communicated. The entry of Christianity became one of the new cultural elements of the Toba Batak customs. The Toba Batak experienced a social process characterized by efforts to reduce these differences. This process of assimilation and acculturation allows cultures and ethnic groups to adapt to other cultures. This change can refer to attitudes, values, and identity, even the Gorga ornament itself in the Toba Batak architecture. Gorga ornaments undergo a process of acculturation and assimilation so that it starts to be widely applied to modern public buildings. The church as a symbol of the relationship with the creator needs ornaments to carry implied meanings. The meaning of ornament that was understood before, from the understanding of Toba Batak cultural traditions experienced a constructive shift in meaning towards the understanding of church tradition. This gives enthusiasm, as well as an opportunity to preserve and develop local wisdom and values of the Toba Batak community in the life of modern society. </p><p><br /> <br /><strong>Abstrak</strong></p><p>Manusia sebagai mahluk yang dinamis yang memiliki cipta, rasa dan karsa dalam kehidupannya. Oleh karena itu, manusia senantiasa berupaya berinteraksi dengan menggunakan alam lingkungan sebagai salah satu sumber untuk memenuhi kebutuhan tertentu. Dari interaksi inilah munculnya kebudayaan dalam masyarakat yang dapat dilihat dari dihasilkannya artefak artefak budaya seperti peralatan makan, rumah tinggal dan ragam hias atau ornamen. Sumatera Utara merupakan daerah di Indonesia yang memiliki banyak etnis suku di wilayahnya salah satunya suku Batak. Etnis Batak Toba dikenal dengan keaneka ragaman keterampilan sebagai suatu media ungkapan ide masyarakat dalam bentuk visual. Bentuk visual inilah yang berperan dalam pengembangan kebudayaan serta mengkomunikasikan nilai-nilai kepercayaan dan adat istiadat masyarakatnya. Ornamen atau ragam hias pada rumah adat Batak Toba sering disebut dengan istilah Gorga. Gorga merupakan suatu pesan hasrat dan nasehat yang bersumber dari pengetahuan, harapan, buah pikiran, sikap perilaku, dan keindahan yang hendak dikomunikasikan. Masuknya agama Kristen menjadi salah satu unsur kebudayaan baru pada adat istiadat Batak Toba. Batak Toba mengalami suatu proses sosial yang ditandai dengan adanya usaha-usaha mengurangi perbedaan-perbedaan tersebut. Proses asimilasi dan akulturasi ini memungkinkan budaya dan kelompok etnis menyesuaikan diri dengan budaya yang lain. Perubahan ini dapat merujuk kepada sikap,nilai, dan jati diri, bahkan ornamen Gorga itu sendiri pada arsitektur Batak Toba. Ornamen Gorga mengalami proses akulturasi dan asimilasi sehingga mulai banyak diterapkan pada bangunan publik modern. Gereja sebagai simbol hubungan dengan pencipta membutuhkan ornamen untuk membawa makna-makna yang tersirat. Makna ornamen yang dipahami sebelumnya, dari pemahaman tradisi budaya Batak Toba mengalami pergeseran makna yang konstruktif terhadap pemahaman tradisi gereja. Hal tersebut memberikan semangat, serta kesempatan untuk melestarikan serta mengembangkan kearifan lokal dan nilai-nilai masyarakat Batak Toba ke dalam kehidupan masyarakat modern.</p>
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Melamba, Basrin, and Wa Ode Siti Hafsah. "IJITIHAD SULTAN MUHAMMAD IDRUS KAIMUDDIN IBNU BADARUDDIN AL BUTHUNI (1824-1851): Akulturasi Islam dengan Budaya di Kesultanan Buton." El-HARAKAH (TERAKREDITASI) 16, no. 1 (June 30, 2014): 22. http://dx.doi.org/10.18860/el.v16i1.2768.
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The coming of Islam in the Buton Sultanate has brought a change in the social, political, even in the intellectual aspects. It produced scholars with the thought or ijitihad as a blend of Islamic and local cultures. One of the scholars as well as Buton Sultan was Muhammad Idrus Kaimuddin Ibnu Badaruddin Al Buthuni (1824-1851). His thought or ijitihad found the essence of the concept of manners according to the teachings of the ancestors in kabanti Bula Malino. His several works became the guidance of the public and court authorities in the Sultanate of Buton which were basically rooted from the teachings of Islam. Kaimuddin’s thought in terms of ethics, morals, manners, or advice showed his horizons of knowledge and the depth of leadership thought. The magnitude of Islamic influence in some of his works proves the enduring process of Islamic acculturation done continuously and deeply since the era of Buton Islamic empire. Kaimuddin’s thought is essentially a formation process of Buton’s civilization centered on the palace and passed to Buton society in general through the process of cultural dialogue between Buton culture (Wolio) and Islam.
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Malinda, Trisna. "DARI ISOLASI KE AKULTURASI (STUDI TENTANG PEMBENTUKAN DAN PENGEMBANGAN KAMPUNG TRANS DI DESA KURAU)." Scripta: Jurnal Ilmiah Mahasiswa 1, no. 2 (December 20, 2019): 156–68. http://dx.doi.org/10.33019/scripta.v1i2.14.
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This study exposes about society changes when the formation and development of Trans Village program from isolation to acculturation. Its purpose is to identify how the community change from isolated to acculturated and changes then forms a social identity in Trans Village. The Theory used in this field is Henri Taifel’s social identity theory that stated the individual concept forms by their experience in the group by acknowledging and applied the social values, participate, and develops their sense of care and pride of their group. This research uses descriptive qualitative research. Data collection techniques through observation, interviews, and documentation. This study also uses data analysis techniques by reducing data, displaying data and drawing conclusions. The number of informants used is 9 people filtered through purposive sampling. The results of this study indicate that the process from isolation to community acculturation occurred at the time of the formation and development of the Trans Village in Kurau Village. At first, the transmigrant communities are isolated from the local community so there are no interactions. Then by the time being, Trans Village leads to the transformation of social identity. Social identity is formed starting from the awareness, relationships, collaboration and harmonization among the people. People who were initially isolated have now become acculturated in Kampung Trans. This condition can be seen from the merging of the community, namely the local community and transmigrants in Trans Village which caused mixing between cultures so that new cultures are formed while still preserving old cultures. People live mingled by promoting the values and rules that exist in Kampung Trans.
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Hartono, Hartono, and Firdaningsih Firdaningsih. "AKULTURASI ISLAM DENGAN BUDAYA JAWA DALAM RITUAL SEDEKAH LAUT DI PANTAI PEDALEN KABUPATEN KEBUMEN." IBDA` : Jurnal Kajian Islam dan Budaya 17, no. 2 (December 31, 2019): 364–80. http://dx.doi.org/10.24090/ibda.v17i2.3232.
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The purpose of this study was to uncover and identify the psychological accumulation of the sea alms ceremony at Pedalen Beach. This is based on the religious style and cultural behavior of the Javanese people who tend to cultivate between Javanese culture and religion represented in the ceremony of sea alms tradition. The subject of this study was the caretaker of the Alms Pedalen Sea shore, while the object of the research was the psychological acculturation of the community (fishermen) as individuals and groups. The results of this study indicate that, first, the acculturation process tends to occur acceptance between the two parties, secondly, the form or form of acculturation is assimilative, namely accepting the almsgiving belief system as an expression of gratitude, third, the sea alms ceremony is also perceived and believed by the community (fishermen) Pedalen Beach to strengthen his faith in the Unseen.
Tujuan penelitian ini adalah untuk mengungkap dan mengidentifikasi akulutrasi psikologis upacara sedekah laut di Pantai Pedalen. Hal ini didasari oleh corak keagamaan dan perilaku budaya masyarakat Jawa yang cenderung mengakulturasikan antara budaya Jawa dan agama yang terrepresentasikan dalam upacara tradisi sedekah laut. Subjek penelitian ini adalah juru kunci sedekah laut Pantai Pedalen, sedangkan objek penelitiannya adalah akulturasi psikologis masyarakat (nelayan) sebagai individu maupun kelompok. Hasil penelitian ini menunjukkan bahwa,pertama, proses akulturasi cenderung terjadi penerimaan antara kedua belah pihak, kedua, wujud atau bentuk akulturasinya adalah asimilatif, yakni menerima sistem keyakinan sedekah laut sebagai ungkapan syukur, ketiga, upacara sedekah laut juga dipersepsi dan diyakini oleh masyarakat (nelayan) Pantai Pedalen untuk meneguhkan keimanannya kepada Yang Gaib.
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Desiana, Fauziah Ismi, and Reiza D. Dienaputra. "AKULTURASI BUDAYA SUNDA DAN JEPANG MELALUI PENGGUNAAN IGARI LOOK DALAM TATA RIAS SUNDA SIGER." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 1 (March 30, 2019): 149. http://dx.doi.org/10.30959/patanjala.v11i1.399.
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Akulturasi budaya Jepang dan Sunda dalam bingkai tata rias Sunda Siger membuktikan bahwa tata rias tradisional dapat dikemas modern dalam balutan teknik Igari Look. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif. Pengumpulan data didapatkan dari wawancara dengan make-up artist yang menggunakan teknik make-up Igari Look dalam tata rias Sunda Siger dan aktif mengunggah hasil tata riasnya dalam sebuah portofolio di Instagram. Akulturasi kebudayaan Sunda dan Jepang dalam tata rias Sunda Siger merupakan bukti bahwa masyarakat Sunda terbuka dengan situasi multikultural. Keberadaan Igari Look dalam bingkai tata rias Sunda Siger pada hakikatnya bukan bertujuan untuk memarjinalkan makna filosofis dan historis dalam setiap unsur tata rias Sunda Siger, namun proses inovasi dari make-up artist ini perlu dimaknai sebagai sumbangsih untuk menghidupkan kembali tata rias tradisional agar lebih diminati oleh kaum muda. Acculturation of Japanese and Sundanese culture in frame Sunda Siger cosmetology proves that traditional cosmetology can be filled with modern dressing in the Igari Look technique. This study uses qualitative methods using descriptive. Data collection was obtained from interviews with make-up artists who used the Igari Look make-up technique in the Sunda Siger makeup and actively uploaded the makeup results in a portfolio on Instagram. Acculturation of Sundanese and Japanese culture in Sundanese Siger makeup is proof that Sundanese society is open with multiculturalism. The existence of Igari Look in the Sunda Siger makeup frame in essence is not an agreement to marginalize philosophical and historical meanings in any Sundanese Siger makeup, the innovation process of this make-up artist needs to be interpreted as cleft of young people.
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Othman, Irma Wani, Mohd Kamal Mohd Shah, Muhammad Safuan Yusoff, Mohd Sohaimi Esa, Romzi Ationg, Habibah @. Artini Ramlie, and Muhammad Hasbi Abdul Rahman. "TRANSFORMATIVE ELEMENTS AND SELF-ACCULTURATION FROM THE EXPERIENCE OF FRESHMAN YEAR AT MALAYSIAN PUBLIC UNIVERSITIES AS THE MEDIUM OF INTERNATIONAL STUDENT ACADEMIC ACHIEVEMENT." International Journal of Education, Psychology and Counseling 6, no. 39 (May 31, 2021): 29–55. http://dx.doi.org/10.35631/ijepc.639002.
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The academic aspect plays a vital role as a transformative element in bringing change into the life of each individual. One of the main goals for students to continue their studies abroad is to obtain a high-quality education. The freshman experience is considered an important phase involving self-assimilation, emotional change, cultural shock, and social values that can influence the academic achievement of international students. The discussion of this paper detailing the factors that contribute to a more meaningful freshman year experience is differentiated by comparing the process of self-assimilation and academic achievement of international students. The qualitative approach using the purposive sampling technique has involved in-depth interviews of 40 international students from four Malaysian Public Universities. The findings of the study generate a self-reflective understanding of the nature of international students which is translated through selective narratives of emotional outpouring, describing excitement, desire, and hope. The new findings for this study relate to the elements of transformation and self-assimilation of students who have an interrelationship with (i) The reputation of Malaysian Public Universities as a prestigious study destination, (ii) The quality of the higher education system which is more comprehensive and versatile, (iii) Flexibility and the dynamics of the academic programmes offered, (iv) Contemporary and market-driven study programmes, and (v) The added value of English proficiency as a method of learning and teaching. The sharing of empirical data of this study is expected to be useful information to the human resource management of the university which has a high dependence on the enrolment of international students. This effort is in line with the National Strategic Plan for Higher Education (PSPTN) which was formulated with the vision of transforming Malaysia into a hub of excellence in higher education on the international stage.
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Fajrie, Mahfudlah. "TRADISI MASYARAKAT JAWA DAN MADURA SEBAGAI BENTUK AKULTURASI BUDAYA PESISIRAN DI DESA BUKO KABUPATEN DEMAK." Sosial Budaya 16, no. 1 (June 30, 2019): 66. http://dx.doi.org/10.24014/sb.v16i1.6617.
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In Buko village Demak Regency, has a different cultural community, namely the Javanese people as indigenous people and the Madurese community as migrants. This cultural difference is what led to the process of cultural acculturation. Coastal culture related to coastal traditions over time, technological developments and modernization are shifting. The purpose of this study was to find out and analyze the traditions of Javanese and Madurese coastal communities that still exist and are carried out, the processes and forms of acculturation of Javanese and Madurese culture in Buko Village. So that it can prove that cultural differences do not make the basis for the existence of division, instead it makes unity. Type research ethnographic approach, informants with purposive sampling technique, data collection by observation, interviews and documentation. Data analysis uses cultural theme. Coastal traditions between the Javanese and Madurese communities in Buko Village that are still being carried out are nanggap wayang, mitoni, ngapati and sumur tiban as a tradition of Javanese people, the tradition of Madurese people is the istigosah and activities of the Laskar Madura community. Javanese and Madurese traditions in Buko Village occur cultural acculturation through blind acculturation because people with different cultures in this case Java and Madura live close to each other and cultural patterns are learned accidentally. One tradition as a form of cultural acculturation between Javanese and Madurese communities is manaqib, this tradition has the purpose of strengthening ties and increasing unity between Javanese and Madurese people who have different cultures and languages.
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Aminullah, M. Najamudin. "Akulturasi Islam dengan Tradisi Perkawinan Masyarakat Bangsawan Sasak (Studi di Kecamatan Kopang Kabupaten Lombok Tengah)." PALAPA 5, no. 1 (May 5, 2017): 109–37. http://dx.doi.org/10.36088/palapa.v5i1.38.
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This study aims to study and describe the elements of Islam that is constructed in the implementation Sasak tradition, the tradition of aristocratic society wedding Kopang Sasak Lombok. Tradition, seen from the perspective of religious anthropology is part of human culture. By using anthropological approach, this study intends to reveal: how the process of marriage in society Sasak ?, How acculturation between Islam and the traditions of the community marital Duke Sasak, a character who acts and patterns of acculturation? The results of research show that the tradition of aristocratic society Sasak have room for Knowledge and value systems and behaviors that are reflected in the behavior of the deacon. His form is displayed through their own behavior, whether in the form of speech, reading, Busty-awenk (rules exist), symbols, especially on wedding traditions. The implementation of Sasak Kopang wedding tradition covers three parts. First: pre wedding or introductory period. Both marriage and marriage in the form of madrid, patience, and ngawinang. And third, in the form of wound post-wedding shoots (pisuke / gantiran), push the hand-over, ngongkolang and aji manners (value prices by social statafikasi). Sasak tradition is the formulation of local resources (local knowledge) in which there are indigenous traditions and elements of Islamic teachings that sifistikhumanistic. The elements constructed in the Sasak tradition are found in the customary values and behavior system of the tradition of marriage. And his family later to bring them into the family life of a harmonious, balanced (KAFA 'ah) and happy (saki nah, mawaddah, and mercy)
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Kosnica, Ivan. "Primjena mirovnih ugovora sklopljenih s Austrijom i Mađarskom u pravnom poretku SHS." Zbornik radova Pravnog fakulteta u Splitu 56, no. 2 (May 14, 2019): 469–83. http://dx.doi.org/10.31141/zrpfs.2019.56.132.469.
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U radu se analizira primjena mirovnih ugovora koje je Kraljevina SHS sklopila s Austrijom i Mađarskom nakon Prvog svjetskog rata i to u dijelu u kojem se oni odnose na državljanstvo. U obradi teme autor je koristio relevantnu literaturu, propise, ali i značajnu arhivsku građu dostupnu u fondu Pokrajinske uprave za Hrvatsku i Slavoniju, fondu velikog župana Zagrebačke oblasti te Zbirku personalija Banovine Hrvatske koja sadrži na stotine dosjea, od kojih se neki odnose i na slučajeve primjene mirovnih ugovora. Autor u radu ukazuje na specifičnosti primjene mirovnih ugovora te na značajnu prisutnost nacionalnog kriterija prilikom postupanja. Nadalje, autor je u radu pokazao da su opcijom na temelju nacionalne pripadnosti, državljanstvo stekli i neki stranci koji nisu izvorno bili Hrvati, Slovenci i Srbi, nego su to postali protekom vremena kroz proces akulturacije, dok su značajnih poteškoća prilikom stjecanja državljanstva mogli imati naročito Židovi.
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Nisfiyanti, Yanti. "POLA PENGASUHAN ANAK PADA MASYARAKAT ARAB SUNDA DI KABUPATEN PURWAKARTA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 1, no. 3 (September 1, 2009): 307. http://dx.doi.org/10.30959/patanjala.v1i3.260.
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AbstrakKeluarga merupakan kesatuan sosial terkecil tempat pertama kali seorang manusia menerima pengasuhan dan pendidikan dari orang tua. Dalam pola penga-suhan dan pendidikan anak, terdapat proses sosialisasi nilai-nilai yang disampaikan orang tua kepada anak. Pola pengasuhan anak pada setiap keluarga membentuk per-kembangan dan karakter anak.Pada pembentukan karakter anak lebih ditentukan oleh budaya orang tua. Dalam pola pengasuhan anak pada keluarga keturunan Arab Sunda proses sosialisasi nilai-nilai ditentukan oleh budaya akulturasi Arab dan Sunda. AbstractFamily is the smallest social unity, where the first time humans were given care and education by their parents. In the child caring and education pattern, there’s a socialization. Process of these values which is given by the parents to the children. These pattern are exist in every family and shaping children’s character and development.Same as the patterns in Sundanese-Arabian descendence families, there’s also a socialization process of values from the parent’s to children. Those values originated from two cultures, Arabian and Sundanese.
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K., Abd Halim, and Mahyuddin Mahyuddin. "Modal Sosial dan Integrasi Sosial: Asimilasi dan Akulturasi Budaya Masyarakat Multikultural di Polewali Mandar, Sulawesi Barat." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 12, no. 2 (December 5, 2019): 111–22. http://dx.doi.org/10.35905/kur.v12i2.1104.
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This research aims to explain the role of the social capital of local community in integration process of inter-sociocultural. Discourse of multicultural society is important to be known because the difference of social community has a big potential to be a social disintegration. Nevertheless, the social life, which has different of culture, was not always occurred the disunion. Local wisdoms of community as social capital could facilitate an adhesive social so that they lived in social harmony. The type of this research is descriptive qualitative describing inter-ethnic social integration by taking place Wonomulyo, Polewali Mandar, West Sulawesi, one of provinces in Indonesia. The data collection techniques were observation, depth interview, and documentation. Withdrawal informants were done by purposive sampling. The theory used in this study was social capital by Robert Putnam and Pierre Bourdieu. This theory explained social capital by studying social habitus of local community. The results showed that social capital of local community had a role on processing integration of community that differ ethnic and culture. As a result, the ethnic groups integrated well was characterized by social relationships among ethnic groups remain in a stable state and bound in the integration of groups. Then, the equilibrium of groups created assimilation and acculturation of culture in the society. The ethnic groups cooperated each other in economy and social activity and there was no social conflict among them.
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Widiana, Nurhuda. "BUDAYA LOKAL DALAM TRADISI “NYUMPET” DI DESA SEKURO KECAMATAN MLONGGO KABUPATEN JEPARA." Jurnal Ilmu Dakwah 35, no. 2 (August 21, 2017): 286. http://dx.doi.org/10.21580/jid.v35.2.1611.
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<p>Acculturation is a concept to describe the long process of confergence of two or more values which are owned by individual, group and society. The emergence of regention to new value system, must be understood as a part of love the society against old values (local). This is a process of learning to understand the new values is coming. In theses condition, isn’t appropriate to use claims of winning or losing, between Islam vis a vis the local culture. The view of Islam in society, will be strongly colored by its culture. So that, Islam will be have variant which suitable various with the heteroginas culture that exists in the society. This condition is being constantly will be occurring of up – down, whether Islam will be more colouring culture or otherwise the culture will be colouring of Islam. The tradition of “Nyumpet” in Sekuro village, into one small of example to explain the process of acculturation is running. In this where the preacher must be more prudently in the dealing with religious practice which banded in a local culture that still rooted in the society.</p><p align="center"><strong>***</strong></p><p>Akulturasi merupakan konsep untuk menggambarkan proses panjang bertemunya dua atau lebih tata nilai yang dimiliki individu, kelompok dan masyaraka. Munculnya penolakan terhadap tata nilai baru, harus dipahami sebagai bagian kecintaan masyarakat terhadap nilai-nilai lama (lokal). Hal ini merupakan proses belajar untuk memahami nilai-nilai baru yang datang. Pada kondisi seperti ini, tidak tepat digunakan klaim menang atau kalah, antara Islam vis a vis budaya lokal. Tampilan Islam di suatu masyarakat, akan sangat diwarnai oleh budaya yang dimilikinya. Sehingga Islam akan memiliki varian yang bermavam-macam sesuai dengan heteroginas budaya yang eksis di masyarakat. Kondisi ini secara terus-menerus akan mengalami pasang-surut, apakah Islam akan lebih mewarnai budaya atau sebaliknya budaya akan mewarnai Islam. Tradisi “Nyumpe”t di desa Sekuro, menjadi salah satu contoh kecil untuk menjelaskan proses akulturasi yang berjalan.Disinilah para da’I harus lebih bijaksana dalam menyikapi praktik keagamaan yang terbalut dalam budaya lokal yang masih mengakar di masyarakat.</p>
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Widiana, Nurhuda. "BUDAYA LOKAL DALAM TRADISI “NYUMPET” DI DESA SEKURO KECAMATAN MLONGGO KABUPATEN JEPARA." Jurnal Ilmu Dakwah 35, no. 2 (August 21, 2017): 286. http://dx.doi.org/10.21580/jid.v35i2.1611.
Full textAbstract:
<p>Acculturation is a concept to describe the long process of confergence of two or more values which are owned by individual, group and society. The emergence of regention to new value system, must be understood as a part of love the society against old values (local). This is a process of learning to understand the new values is coming. In theses condition, isn’t appropriate to use claims of winning or losing, between Islam vis a vis the local culture. The view of Islam in society, will be strongly colored by its culture. So that, Islam will be have variant which suitable various with the heteroginas culture that exists in the society. This condition is being constantly will be occurring of up – down, whether Islam will be more colouring culture or otherwise the culture will be colouring of Islam. The tradition of “Nyumpet” in Sekuro village, into one small of example to explain the process of acculturation is running. In this where the preacher must be more prudently in the dealing with religious practice which banded in a local culture that still rooted in the society.</p><p align="center"><strong>***</strong></p><p>Akulturasi merupakan konsep untuk menggambarkan proses panjang bertemunya dua atau lebih tata nilai yang dimiliki individu, kelompok dan masyaraka. Munculnya penolakan terhadap tata nilai baru, harus dipahami sebagai bagian kecintaan masyarakat terhadap nilai-nilai lama (lokal). Hal ini merupakan proses belajar untuk memahami nilai-nilai baru yang datang. Pada kondisi seperti ini, tidak tepat digunakan klaim menang atau kalah, antara Islam vis a vis budaya lokal. Tampilan Islam di suatu masyarakat, akan sangat diwarnai oleh budaya yang dimilikinya. Sehingga Islam akan memiliki varian yang bermavam-macam sesuai dengan heteroginas budaya yang eksis di masyarakat. Kondisi ini secara terus-menerus akan mengalami pasang-surut, apakah Islam akan lebih mewarnai budaya atau sebaliknya budaya akan mewarnai Islam. Tradisi “Nyumpe”t di desa Sekuro, menjadi salah satu contoh kecil untuk menjelaskan proses akulturasi yang berjalan.Disinilah para da’I harus lebih bijaksana dalam menyikapi praktik keagamaan yang terbalut dalam budaya lokal yang masih mengakar di masyarakat.</p>
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Safrodin, Safrodin. "AKULTURASI ISLAM JAWA DALAM TRADISI NYUMBANG MANTU (Studi Kasus Masyarakat Wates Semarang dengan Pendekatan Antropologi Dakwah)." Jurnal Ilmu Dakwah 37, no. 1 (July 23, 2018): 27. http://dx.doi.org/10.21580/jid.v37.1.2598.
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<p>This study aims to explain one of the embodiment of acculturation of Islamic and Javanese culture in the tradition of mantu and nyumbang mantu on Javanese society at Wates Semarang with anthropological perspective. Mantu in the tradition of the Javanese society includes mantu khitanan and mantu ngantenan. It has an important meaning in the eyes of the people. In addition to the cultural demands, in it also has the meaning of religion, custom and meaning of prestige for them, so that as much as possible they will hold a mantu though must with gotong royong. Gotong royong has long been formed in the tradition of nyumbang mantu. This tradition of nyumbang mantu is a manifestation of brotherhood and solidarity in society, as well as a social obligation accompanied by other expectations such as social prestige, social dignity and blessings. The nyumbang mantu is also a manifestation of the ta'āwun principle in a society that has been institutionalized in tradition and culture. On the other hand, the transformation of mantu from simple slametan to walīmah, which is accompanied by religious teachings [pengajian] of mantenan and religious entertainment, especially in santri society, is actually a form of acculturation of Java and Islam. This acculturation occurs as a process of strengthening to the Islamic values in society. Because, the certain values that society believes will only survive when it grows and develops into a culture in society.</p>
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Ismail, Nazirah, and Noor Azam Abdul Rahman. "Nilai Peradaban Melayu dalam Pantun Peranakan Baba." Sains Insani 3, no. 3 (December 6, 2018): 60–67. http://dx.doi.org/10.33102/sainsinsani.vol3no3.73.
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Pantun merupakan salah satu medium penting dalam pembentukan peradaban masyarakat Melayu. Melalui pantun, pelbagai nilai telah diterapkan sebagai alat untuk menegur, menasihati dan mengajar di antara ahli masyarakat. Nilai peradaban Melayu yang terdapat dalam pantun ini bukan sahaja terhad melalui pantun yang dihasilkan oleh masyarakat Melayu, malah terdapat juga dalam penciptaan pantun oleh masyarakat selain Melayu seperti Peranakan Baba. Masyarakat Peranakan Baba merupakan subetnik Cina yang terhasil daripada interaksi sosial dengan orang Melayu. Ini bermakna, Peranakan Baba telah mengalami proses akulturasi dengan nilai masyarakat Melayu. Aspek nilai yang dikongsi bersama ini dapat dilihat melalui penciptaan pantun oleh masyarakat Peranakan Baba. Kajian ini akan memberi fokus terhadap aspek nilai peradaban Melayu yang terdapat dalam pantun Peranakan Baba. Objektif utama kajian ini adalah untuk mengenal pasti dan menyenaraikan nilai-nilai tamadun Melayu yang dominan digunakan dalam pantun Peranakan Baba. Selain itu, proses akulturasi yang berlaku di antara masyarakat Melayu dan Peranakan Baba juga akan diberi penelitian. Kajian ini menggunakan kaedah analisis makna perkataan dan ayat yang terdapat dalam pantun yang dipilih melalui buku “Pantun Pilihan Peranakan Baba Negeri Selat, 1910-1930-an” yang disusun oleh Ding Choo Ming. Hasil kajian mendapati bahawa terdapat proses akulturasi yang berlaku dalam masyarakat Peranakan Baba melalui pantun yang dikaji. Data yang diperolehi ini penting sebagai rekod asas kepada kajian yang lebih terperinci berkaitan Peranakan Baba di Malaysia. Implikasi kajian akan mendorong pembentukan nilai kebersamaan di antara pelbagai kaum yang terdapat di Malaysia.Abstract: Pantun is one of the important mediums in the Malay civilization. Through pantun, various values have been applied as tools for reprimanding, advising and teaching among members of society. The value of Malay civilization found in this pantun is not limited only by the pantun produced by the Malay community, but also in the creation of pantun by non-Malay communities such as Peranakan Baba. The Peranakan Baba community is a Chinese subetnik resulting from social interaction with the Malays. This means that Peranakan Baba has undergone acculturation process with the value of the Malay community. This shared value aspect can be seen through the creation of pantun by the Peranakan Baba community. This study will focus on aspects of the value of Malay civilization found in the pantun Peranakan Baba. The main objective of this study is to identify and list the values of the dominant Malay civilization used in the Peranakan Baba pantun. In addition, the acculturation process applied between the Malay community and Peranakan Baba will also be subject to research. This study uses the method of analysis of the meaning of the words and sentences found in the pantun chosen through the book "Pantun Pilihan Baban Negeri Selat Negeri, 1910-1930" compiled by Ding Choo Ming. The results of the study found that there was an acculturation process that occurred in the Peranakan Baba society through the pantun studied. The data obtained is important as a fundamental record for a more detailed study of Peranakan Baba in Malaysia. The implications of the study will lead to the formation of the value of togetherness among the various races found in Malaysia.
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Yusuf, Stephanie Arvina. "WUJUD AKULTURASI ARSITEKTUR PADA ASPEK FUNGSI, BENTUK, DAN MAKNA BANGUNAN GEREJA KRISTEN PNIEL BLIMBINGSARI DI BALI." ARTEKS, Jurnal Teknik Arsitektur 1, no. 1 (December 5, 2016): 15. http://dx.doi.org/10.30822/artk.v1i1.80.
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Title: Aspects of Architecture Infrastructures Acculturation Function, Form and the Meaning of the Christian Church Building Pniel Blimbingsari in BaliWhen culture and Christianity entered Blimbingsari Village, Bali was the beginning of combination between local and migrant culture. Combination of both cultures became an acculturation in architectural form. It is materialized in architecture of Gereja Kristen Pniel Blimbingsari, Bali. Church building form was no longer as an idea generally with the characteristics soaring roof, Gothic architecture style, and so on. Preliminary studies indicate that Gereja Kristen Pniel Blimbingsari through the acculturation process that affect in architectural form and religious rituals. This study aims to reveal a form of acculturation occurs seen from the aspect of function, form and meaning of the building. The method in this research that is descriptive, analytical, and interpretative based on field studies and empirical evidence. This approach taken grounded in cultural theory and archetypes in architecture which collaborated with the aspect of function, form, and meaning of architecture. The study concluded that occur relations between function, form and meaning that implies domination in the form of architecture acculturated. The study concludes that there was a relation between function, form and meaning which implies the dominance in the form of architecture that acculturated. Dominance in this study is as a result of interpretation From the analysis conducted. The concept of Asta Kosala Kosali have a dominant role in shaping the architectural form of acculturation Gereja Kristen Pniel Blimbingsari. The study is expected to benefit as a reference to a similar case that acculturation and can contribute knowledge in the realm of architecture.Keywords: Acculturation, architecture, church, function, form, meaning.
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Purwaningrum, Septiana, and Habib Ismail. "AKULTURASI ISLAM DENGAN BUDAYA JAWA: STUDI FOLKLORIS TRADISI TELONAN DAN TINGKEBAN DI KEDIRI JAWA TIMUR." Fikri : Jurnal Kajian Agama, Sosial dan Budaya 4, no. 1 (June 14, 2019): 31–42. http://dx.doi.org/10.25217/jf.v4i1.476.
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This article aims to describe the symbolic meaning of the acculturation Telonan and Tingkeban which is believed and preserved by the people of Kunti-Mranggen Village, Kediri, Indonesia. This study uses a type of qualitative research with a folklore approach. This research was conducted for one year using the method of collecting data through interviews, observation, and documentation. In addition to being a research instrument, researchers also participated in the telonan and tingkeban culture with the aim of finding the comprehensive meaning of the object under study. Data analysis in this study uses the deductive method with source triangulation as the checker of the data validity. The results of this study are: 1) Telonan is an activity of praying for pregnant women and their babies during the age of the womb-reaching 3 months into 4 months. While Tingkeban is carried out when the womb reaches 7 months. This activity is carried out with the aim that mothers and babies are always given safety and health by God, as well as fluency in the process of giving birth to the fetus later; 2) In carrying out the telonan and tingkeban several Javanese foods such as jenang abang, jenang putih, buceng ketan, keleman, cucumber, sego golong, sego semaron, sego rogoh, gedhang setangkep, dawet, and rujak are each of these ingredients has symbolic meaning; 3) The values that emerge from the telonan and tingkeban traditions include the value of helping, harmony, friendship, hablumminallah and hablumminannas.
Abstrak
Artikel ini bertujuan untuk mendeskripsikan makna simbolik dari akulturasi “Telonan dan Tingkeban” yang diyakini dan dilestarikan oleh masyarakat Dusun Kunti, Mranggen Kediri. Penelitian ini menggunakan jenis penelitian kualitatif dengan pendekatan folklor. Selain menjadi instrumen penelitian, peneliti juga berpartisipasi dalam budaya telonan dan tingkeban tersebut dengan tujuan menemukan makna yang komprehensif dari obyek yang diteliti. Analisis data dalam penelitian ini menggunakan metode deduktif dengan triangulasi sumber sebagai pengecek keabsahan datanya. Hasil penelitian ini adalah: 1) Telonan adalah kegiatan mendoakan ibu yang sedang hamil beserta bayi yang dikandungnya saat usia kandungan mencapai 3 bulan memasuki 4 bulan. Sedangkan Tingkeban dilaksanakan pada saat usia kandungan mencapai 7 bulan. Kegiatan ini dilaksanakan dengan tujuan agar ibu dan bayi senantiasa diberi keselamatan dan kesehatan oleh Allah, serta kelancaran dalam proses melahirkan janinnya nanti; 2) Dalam pelaksanaan telonan & tingkeban ini dihidangkan beberapa jenis makanan khas Jawa seperti jenang merah, jenang putih, buceng ketan, keleman, timun, sego golong, sego semaron, sego rogoh, gedhang setangkep, dawet, dan rujak yang masing-masing bahan tersebut memiliki makna simbolik; 3) Nilai-nilai yang muncul dari tradisi telonan dan tingkeban di antaranya nilai tolong-menolong, kerukunan, silaturrahim, hablumminallah dan hablumminannas.
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Arifin, Muhammad, and Khadijah Binti Mohd Khambali @ Hambali. "ISLAM DAN AKULTURASI BUDAYA LOKAL DI ACEH (STUDI TERHADAP RITUAL RAH ULEI DI KUBURAN DALAM MASYARAKAT PIDIE ACEH)." Jurnal Ilmiah Islam Futura 15, no. 2 (February 1, 2016): 251. http://dx.doi.org/10.22373/jiif.v15i2.545.
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The people of Aceh are known for adherence to religion and uphold the culture and customs. Before Islam came to Aceh, Hindu and Buddhist influence is rooted in the traditions and beliefs of Acehnese society. Therefore, even though Islam has flourished and developed in Aceh, there are some cultures and traditional beliefs which is still preserved by the people of Aceh. It is strongly associated with the teachings of Ahl al-Sunnah wa al-Jama'ah which is the only school of theology of the people of Aceh. The existence of those cultures and traditional beliefs leaded Islamic culture as a newcomer must be in harmony with. Consequently, there was a process of influencing each others. It formed a traditional Islam i.e., the Islam that has been acculturated to the culture and beliefs before. One of those traditional cultures which has been practiced in Aceh is rah ulei. This research aims at studying the cultural acculturation in Aceh i.e. rah ulei from the Islamic perspective. The data was obtained through interviews and observations, then analyzed by descriptive analysis method. The results show that there are some traditions and cultures of Aceh which acculturated with foreign culture, including rah ulei. Meanwhile, according to the Islamic perspective, worshiping grave or asking divine spirits for something but God is violating Islamic theology.
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Antonijević, Dragana, Ana Banić-Grubišić, and Marija Krstić. "Gastarbajteri – iz svog ugla. Kazivanja o životu i socioekonomskom položaju gastarbajtera." Issues in Ethnology and Anthropology 6, no. 4 (December 6, 2011): 983–1011. http://dx.doi.org/10.21301/eap.v6i4.9.
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Na osnovu sprovedenih terenskih istraživanja u istočnoj i jugoistočnoj Srbiji (Kučevo i Knjaževac sa okolinom) u radu se ispituju životne priče gastarbajtera kao materijal važan za antropološko i folklorističko istraživanje njihovog iskustva, vrednosti i identiteta. Pojam „gastarbajter“ odnosio se na privremene migrante koji su služili kao radna ispomoć u vreme obnove Zapadne Evrope posle II svetskog rata. Ne samo da se veliki broj radnih migranata odlučivao da ostane u zemlji imigracije, već su radne migracije nastavljene sve do danas. U ovom radu interesuje nas da, dajući glas samim gastarbajterima, na osnovu njihovih životnih priča izdvojimo i uočimo karakteristike različitih migracionih talasa koji su bili motivisani jednom zajedničkom odlukom – željom za boljim životom i materijalnim blagostanjem, ali i posebnim dodatnim motivima za iseljenje u zavisnosti od političkih i socio-ekonomskih uslova u zemlji matici. Nadalje, interesuje nas proces akulturacije u različitim zemljama useljenja, uočavajući razlike koje postoje u odnosu na socijalnu politiku prema imigrantima, udaljenosti od Srbije i brojnosti sunarodnika u okruženju zemlje imigracije. Konačno, razmotrićemo i priče gastarbajtera-povratnika i razloge za odluku da se vrate u domovinu.
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Nikmatullah, Nikmatullah. "Kontekstualisasi Hadis Pernikahan dalam Tradisi Islam Lokal: Nyongkolan di Lombok." Hikmah: Journal of Islamic Studies 14, no. 2 (November 25, 2018): 27. http://dx.doi.org/10.47466/hikmah.v14i2.106.
Full textAbstract:
Nyongkolan is one of the Islamic marriage seremony Sasak made
by way of the procession the bride and her family along the way
which aims to announce the wedding and the hospitality weaves
between both parties. This tradition is acculturation between
Islam with customary local of Sasak practiced by Muslims Sasak.
As a devout muslim and religious fanatic, Sasak Muslims wedding
announcement on hadith actualize in the form Nyongkolan. The
spirit of hadith is about the procession that very accommodated
towards local traditions. He as a form of harmonisation which
brings together various elements: the religion, customs, and
modernity. The music that accompanied the procession either
kecimol, gendang beleq or rudat as the street entertainment
for the surrounding communities. In the process, Nyongkolan
is considered a problem as it causes blocked on the highway.
This paper aims to described the tradition of Nyongkolan and
acculturation between religion (hadith) and the custom in the
tradition.
Keywords: Contextulization, Hadith, Weddings, Nyongkolan
Nyongkolan adalah salah satu seremony perkawinan Islam
Sasak yang dilakukan dengan cara arak-arakan pengantin
dan keluarganya sepanjang jalan yang bertujuan untuk
mengumumkan pernikahan dan menjalin silaturrahmi antara
kedua belah pihak. Tradisi ini merupakan bentuk akulturasi
antara Islam dengan adat lokal Sasak yang dipraktekkan oleh
masyarakat muslim Sasak. Sebagai muslim yang taat dan fanatik
dalam beragama, Muslim Sasak mengaktualisasikan hadis
pengumuman pernikahan dalam bentuk Nyongkolan. Spiritnya
dari hadis akan tetapi prosesinya sangat akomodatif terhadap
tradisi lokal. Ia sebagai bentuk harmonisasi yang menyatukan
berbagai elemen: agama, adat, dan modernitas. Musik yang
mengiringi arakan baik berupa kecimol, gendang beleq atau
rudat bagaikan hiburan jalanan bagi masyarakat sekitar. Dalam
perkembangannya, Nyongkolan dianggap masalah karena
menyebabkan macet di jalan raya. Tulisan ini bertujuan untuk
mendiskripsikan tradisi Nyongkolan serta akulturasi antara
agama (hadis) dan adat dalam tradisi tersebut.
Kata Kunci: Kontekstualisasi, Hadis, Pernikahan, Nyongkolan
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Santoso, Vedy. "AKULTURASI ESTETIKA SEBAGAI MODAL UNTUK MENGHADAPI PERTUKARAN KESENIAN DALAM MASYARAKAT EKONOMI ASEAN (Sebuah Kajian Holistik Terhadap Perkembangan Kesenian Modern di Indonesia)." INVENSI 1, no. 1 (April 26, 2017): 70–79. http://dx.doi.org/10.24821/invensi.v1i1.1604.
Full textAbstract:
Masyarakat ekonomi ASEAN (MEA) adalah program kerjasama internasional yang menjadi usaha negara-negara anggota ASEAN untuk memperluas pasar. Dengan terjalinya kerjasama di segala bidang termasuk seni dan budaya, maka kesenian akan memasuki era konseptual “baru”. Sebuah era yang secara ekonomi penting dan berharga secara personal. Nilai keindahan seni (estetika) akan dihadapkan oleh tuntutan nuansa fantastis namun juga harus menarik secara emosional. Selain itu, masyarakat penyangga pada era konseptual ini memiliki corak maya yang hidup dalam dunia yang penuh dengan simulasi. Sehingga untuk menghadapi MEA diperlukan faktor daya modal sebagai benteng pertukaran seni. Metode holistik dalam penelitian ini digunakan untuk : (1) Menjelaskan konsep akulturasi estetika sebagai sebuah toleransi masyarakat dalam berbudaya dengan pendekatan sosio-historis, (2) Menganalisis hubungan perkembangan teknologi informasi dengan kesenian modern yang telah melampaui batas-batasnya dan menjalar keseluruh sendi-sendi kehidupan masyarakat modern dari sudut pandang konvensi komunikasi massa. Data penelitian diperoleh dari pengamatan terhadap fenomena munculnya budaya populer di Indonesia, objek materi kesenian modern dan studi pustaka. Hasil pengkajian menunjukkan bahwa akulturasi estetika dapat menjadi daya modal alternatif dalam proses pertukaran seni dan interaksi sosial masyarakat ekonomi ASEAN. Namun dengan catatan kerjasama internasional yang dilakukaan merupakan sebuah aktivitas pertukaran dalam perspektif pasar yang berarti tempat bertemunya penjual dan pembeli dengan tujuan yang saling menguntungkan. Bukan sebuah perdagangan dengan tujuan untuk saling menguasai yang berpotensi pada penjajahan. ASEAN Economic Community (AEC) is a program of international cooperation into the business of ASEAN member countries to expand the market. With coop- eration in all fields including the arts and culture, it will enter the era of conceptual art “new”. An era which are economically important and valuable personal. The value of the beauty of art (aesthetics) to be confronted by the demands of the fantastic shades, but also must be emotionally appealing. In addition, public support on this conceptual era has a style of living in a virtual world filled with simulations. So, as to face the AEC required power factor capital as a bastion of art exchange. Holistic method in this study is used for: (1) explain aesthetics acculturation concept as a culture of tolerance in the society with the socio-historical approach, (2) analyze the relationship development of information technology and artistry that has gone beyond limits and spread throughout the joints of modern society from the standpoint of mass communication convention. Data were obtained from observations of the phenomenon of the rise of popular culture in Indonesia, material objects of art and literature. The study showed that acculturation aesthetics can be an alternative capital in the process of artistic exchange and social interaction ASEAN economic community. But with a record of international cooperation is an activity in the exchange market perspective, which means meeting place for sellers and buyers with mutually beneficial goals. Not a trade aimed at mutual control of potential colonization.
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Handy, Muhammad Rezky Noor, Mutiani Mutiani, Muhammad Adhitya Hidayat Putra, Jumriani Jumriani, and Akhmad Munaya Rahman. "CULTURAL ACCULTURATION OF CHINESE: ETNOGRAPHIC STUDY IN BANJARMASIN." Jurnal Socius 10, no. 1 (April 15, 2021): 66. http://dx.doi.org/10.20527/jurnalsocius.v10i1.9013.
Full textAbstract:
Kedatangan dari orang Cina ke Indonesia termasuk ke Banjarmasin hingga sekarang membaur sekaligus juga mempertahankan kebudayaan mereka sampai sekarang dengan akukturasi kebudayaan antara orang Tionghoa dengan Banjar sendiri hingga sekarang. Penelitian ini menggunakan Metode penelitian menggunakan pendekatan kualitatif dengan pengumpulan data melalui pengamatan, wawancara, dan studi dokumentasi. Data dianalisis menggunakan model Miles dan Hubermen dengan cara reduksi data, display data dan kesimpulan/verifikasi. Proses akulturasi kebudayaan orang Tionghoa di Banjarmasin dan menetap di wilayah yang sekarang bernama Pacinan sudah sejak lama dan budaya-budaya Tionghoa Pacinan Banjarmasin bertahan hingga sekarang yang didapatkan oleh peneliti antara lain Religi seperti perayaan Imlek, Cheng Beng, Tiong Kuan, Tarian Barongsai, sistem mata pencaharian hidup, bahasa dan lainnya.The arrival of the Chinese to Indonesia, including to Banjarmasin until now, has blended and at the same time preserved their culture until now with the cultural structure between the Chinese people and the Banjar itself until now. This research uses a research method using a qualitative approach to data collection through observation, interviews, and documentation studies. Data were analyzed using Miles and Hubermen models by data reduction, data display, and conclusion/verification. The process of acculturation of Chinese culture in Banjarmasin and settled in the area now called Pacinan has been a long time and Chinese culture of Banjarmasin Pacinan survives until now obtained by researchers including religions such as Chinese New Year Celebration or Imlek, Cheng Beng, Tiong Kuan, Barongsai dance, economic system livelihood, language and more.
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Risagarniwa, Yuyu Yohana. "Manusia Jepang: Dari Peminjaman Budaya Sampai ke Sinkretisme Agama." Metahumaniora 8, no. 3 (December 27, 2018): 351. http://dx.doi.org/10.24198/metahumaniora.v8i3.20714.
Full textAbstract:
AbstrakProfil manusia Jepang merujuk kepada bangsa yang memiliki etos kerja yang tinggi, disiplin, budaya malu, dan citra positif lainnya. Citra tersebut diperoleh setelah melalui sebuah perjalanan sejarah yang panjang yang diakui sebagai hasil cultural borrowing ‘meminjam budaya’ luar yang kemudian di-Jepang-kan. Peminjaman budaya tersebut merujuk kepada proses bangsa Jepang dalam ‘mengadopsi’ budaya asing, baik melalui asimilasi maupun akulturasi. Peminjaman budaya tersebut diambildari Timur (China dan Korea) dan Barat (Eropa dan Amerika). Sementara itu, ajaran moral yang dimiliki bangsa Jepang diperoleh dari hasil sinkretisme dari ajaran Konfusius China, agama Budha dari Korea, dan agama Shinto yang telah diyakini oleh para leluhur Bangsa Jepang sejak dahulu kala. Pinjaman-pinjaman budaya tersebut seiring waktu mengalami internalisasi dengan budaya Jepang itu sendiri yang kemudian menghasilkan manusia Jepang yang kita kenal saat ini.Kata kunci: manusia Jepang, pinjaman budaya, sinkretisme agama, ajaran KonfusiusAbstractThe profile of The Japanese is identified as the nation with a high work ethic, discipline, having shame cultures, and other positive images. They do not get those positive images easily though. It took a long time and a long process as they admitted that they started with cultural borrowings taken from other countries which then were Japanized. The cultural borrowings what we are talking about here refer to the processes having been done by Japanese people in adopting foreign cultures either through assimilation or acculturation. The borrowings have been taken from East (China and Korea) and West (Europe and America). While the moral teaching owned by The Japanese now had been created through the syncretical process of three religions; Chinese Confusius, Korean Budha, and Shinto religion which had been the religion of Japanese ancestors since the ancient times. As time goes by, the cultural borrowings have been internalized into the Japanese culture itself which then resulted in The Japanese we know now.Keywords: Japanese, cultural borrowing, syncretism of religions, Confusius teaching