Journal articles: 'Tradition'

1

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

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Turner, Charles. "The Sociological Tradition or Traditions?" American Sociologist 45, no. 1 (February 27, 2014): 22–33. http://dx.doi.org/10.1007/s12108-014-9199-8.

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

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Crawford, Kevin, and Noah Pikes. "Vocal Traditions: The Roy Hart Tradition." Voice and Speech Review 13, no. 2 (February 8, 2019): 237–48. http://dx.doi.org/10.1080/23268263.2019.1576998.

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

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

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Rockman, Howard A. "Tradition, tradition." Journal of Clinical Investigation 122, no. 3 (March 1, 2012): 785–86. http://dx.doi.org/10.1172/jci63105.

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

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Youngster, I., and B. Z. Katz. "Tradition ... Tradition ..." Journal of the Pediatric Infectious Diseases Society 4, no. 2 (July 23, 2014): 132–33. http://dx.doi.org/10.1093/jpids/piu082.

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Lee, Kitae. "Tradition, Traditional Culture, and Activation Tasks." Journal of Region & Culture 5, no. 2 (June 30, 2018): 57–78. http://dx.doi.org/10.26654/iagc.2018.5.2.057.

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Portelli, Lorraine, Zoi Arvanitidou, Kathryn McSweeney, and Riikka Räisänen. "Tradition in Action-Traditional Costume Innovations." Heritage 7, no. 10 (September 26, 2024): 5307–18. http://dx.doi.org/10.3390/heritage7100250.

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Traditional costumes and crafts are a basic form and element of local culture and a vital pathway for perpetuating traditional art and design culture. They are an artistic form of historical and cultural significance. This paper focuses on three traditional costumes from Malta, Ireland, and Finland. The għonnella, worn by Maltese women of different social classes, consisted of a voluminous cape-like covering reinforced with whalebone and cardboard and was worn over the head and shoulders, reaching ankle length. Irish costumes were adorned with beautiful Irish lace, crochet, and embroidery. Celtic embroidery was added to clothing to develop a distinctive Irish dress style during the great cultural revival of the early 20th century. The Karelian costume from Finland was constructed using wool and linen. Ladies in Karelia wore handcrafted, highly embroidered gowns, and traditions were passed down from older ladies, including mothers and grandmothers. These costumes were collected in the late nineteenth and early twentieth centuries when Finnish Karelia was known as ‘The Old Finland’. This paper delves into the origins of these costumes and how social and cultural events, with their intriguing influence, shaped their styles, features, colors, and fabrics.

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Renic, Gemilang Yusrima, Dede Syarif, and Dedeh Kurniasari. "Commodification and Shifting of Functions in the Tradition of Ngadatangkeun in Sundanese Society." TEMALI : Jurnal Pembangunan Sosial 5, no. 2 (November 16, 2022): 141–52. http://dx.doi.org/10.15575/jt.v5i2.20455.

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This article discusses the shift in functions and forms of tradition in society. One of the essential functions of tradition for society is a symbolic function. This symbolic function is found through community involvement in traditional processions where they find meaning in solidarity and togetherness. However, the symbolic function of the tradition can actually be used to obtain non-symbolic interests such as achieving economic benefits. This research is focused on the Ngadatangkeun tradition in the Sundanese people in the Majalengka region, West Java. By using qualitative research methods with data collection techniques through participatory participation, interviews and literature review, this study argues that commodification has changed traditions' form and function from being symbolic to being materialistic. This commodification process has altered the symbolic social exchange in tradition into an economic function in the context of exchanging material (objects). This happens because the traditional procession has strongly emphasized aspects of material gain and private ownership as a form of materialistic attitude. This change is the background for the emergence of a new function in the Ngadatangkeun tradition, namely the economic function. However, the combination of symbolic functions and the development of new financial functions of tradition encourages tradition's duality, which complements each other rather than negates these functions.

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

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Azoulay, Ariella. "Outside The Political Philosophy Tradition and Still Inside Tradition: Two Traditions of Political Philosophy." Constellations 18, no. 1 (February 24, 2011): 91–105. http://dx.doi.org/10.1111/j.1467-8675.2010.00624.x.

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

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American anthropologist and sociologist Jack David Eller covered in detail the process of origin and development of American traditions. In the introduction, the author considered the theoretical issues of the emergence and evolution of traditions as a socio-historical phenomenon. In the next fifteen chapters, American political traditions, American secular traditions, American lifestyle traditions, and American traditional heroes are considered. In the conclusions, the question of the futurology of traditions is considered. American society in the early stages of history consisted mainly of European immigrants, was never traditional, and almost immediately became modern. But as with any society, traditions are an important source of identity for the United States. For most of American history, there has been a tradition of breaking tradition. In fact, tradition is what the future creates from the past. Mechanisms of tradition creation are defined as absorption or syncretism, addition, improvement, withdrawal or reduction, split or separation. Traditions form a certain image of the world. Cultural globalization is seen as imported American culture. Traditions are inextricably linked with myths. Myths and traditions try to reconcile us with ourselves and our existence. Tradition, unlike ideology, can be tested by social practice. There has been a transition from a society based on the production of things to a society based on the production of information. The Internet has dissolved into life, and life has dissolved into the Internet. Tradition creates us. We create a tradition.

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Kamuri, Johanis Putratama. "PANDANG DUNIA: PENENTU KEKUATAN DAN PERUBAHAN TRADISI MASYARAKAT TRADISIONAL." Paradigma: Jurnal Kajian Budaya 11, no. 1 (April 29, 2021): 42. http://dx.doi.org/10.17510/paradigma.v11i1.415.

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<p>Traditional society is a society that is strongly influenced by tradition. However, the fact is a society can also change such strong tradition. This research aims to understand the driving force that allows the influence of tradition and changes in traditions by traditional societies. Through a systematic review of relevant literature, this research complements Giddens' structuration theory with MacIntyre's thoughts about cultural components that make up the cognitive structure and shows that worldview - a virtual structure in cognition that corresponds to the structure of society - is the force that determines the influence and change of traditions. Therefore, different from studies that point to external forces such as education, globalization, and modernization as causes of changes in traditional societies, this study refers to worldview as an agent's internal capacity. The influence of tradition on agents and changes in tradition caused by various external forces is mediated by worldview; thus, the power of tradition presupposes the power of worldview, and changes in tradition presuppose a change in worldview.</p>

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17

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

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Wirdanengsih, Wirdanengsih. "MAKNA DAN TRADISI-TRADISI DALAM RANGKAIAN TRADISI KHATAM QURAN ANAK-ANAK DI NAGARI BALAI GURAH SUMATERA BARAT." Gender Equality: International Journal of Child and Gender Studies 5, no. 1 (October 14, 2019): 9. http://dx.doi.org/10.22373/equality.v5i1.5375.

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This article tries to reveal the analysis of cultural and educational value on the traditions of Khatam Quran children at village Balai Gurah Agam district of West Sumatra. In addition this paper also reveals the meaning of the tradition for the Balai Gurah community . The observation, in-depth interviews and the review of date secondary.. The results of this study found that the tradition of Khatam Quran in villages of Balai Gurah is one of the traditions that express the religious culture of Minangkabau society. For the people of Balai Gurah, tradition Khatam Quran is an initiation process in children and a form of gratitude for the intelligence of children in reading the Quran. Tradition Khatam Quran also has significance awareness in social relationships between people, especially in building unity and mutual assistance among relatives and the community. Tradition Khatam Quran also have the meaning of economic, religius and socio-cultural for the community, In A series of Khatam Quran ceremony is gathered some traditions such as the tradition of musyawarah mufakaik , traditin of makan bajamba , tradition of Mandabiah Jawi, tradition of Talempong music , the tradition of arak-arakan and tradition manyumbang. All that has the meanings.

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Rasna, I. Wayan, and Ni Putu Ari Krisnayanthi Subyanto. "Values of Megibung Tradition in Tumbu Traditional Village, Karangasem, Bali: An Ethnopedagogical Study." Jurnal Pendidikan dan Pengajaran 55, no. 1 (April 20, 2022): 94–104. http://dx.doi.org/10.23887/jpp.v55i1.34069.

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Bali is known for its culture and customs, one of which is the culture of “eating together” activities or that is known as “mengibung”. Through this research, it will be explored the value of megibung tradition which is still found in the traditions of the people in Tumbu Traditional Village. In addition to the requirements for values, this research aims to inform young generation to preserve traditions that have been carried out since ancient times. This research uses qualitative research. The subject of this research is the community in Tumbu Traditional Village. The object of this research is Tumbu village, Karangasem. The data collection techniques used were observation, interviews, and documentation. The result of this research showed that the traditions that exist in Karangasem, precisely in Tumbu Traditional Village, is megibung tradition. Megibung tradition is as the tradition of eating together in one place by sitting in a circle consisting of 6-7 people in one side or one group. Megibung tradition contains values of togetherness, mutual cooperation, justice and have ethics in the society. Both social values, in the megibung tradition, teach us to have a sense of kinship, tolerance, and mutual cooperation in society. Three religious values in megibung tradition refer to always be grateful to God Almighty and ancestors for what has been given.

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

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The article examines the historical thought and tradition of oral history of the Golden Horde period, as well as traditional historiography. It analyzes the relationship, and features of the Steppe oral history and the traditions of written history, and considers the nature, specifics of formation, and continuity of the historiography of the Golden Horde (traditions of narration, writing history). The peculiarity of the formation of the Golden Horde historical tradition is determined by the study of nature and relations between the oral historical narrative tradition and the written culture in the Steppe. The history-telling and writing tradition developed in the Golden Horde state is distinguished as a synthesis of oral and written historical traditions. The works by Utemish Khadzhi and Abulgazi Bahadur Khan can be regarded as a real embodiment of the oral historical tradition, which was formed and developed in the era of the Golden Horde. The traditional historiography of the Golden Horde is also characterized by works of written culture along with samples of oral history or folklore. It is obvious that the written historical tradition of the traditional historiography of the Golden Horde was in accordance with the Turkic-Muslim written tradition that was widespread at that time but was formed mainly under the influence of the oral history tradition. It should be concluded that the specificity of the Golden Horde historiographical tradition is determined by the inclusion in the historiography of the history of individual clans, the biographies of local saints, and famous characters, which are narrated in legends. Over time, this tradition entered the Muslim picture of the world and historiography. The spread of this tradition and penetration into the consciousness of the Turkic people was facilitated by its proximity to the systems of folklore and epic genres. Features of historical reality, characteristic of the Eastern Desht-i-Kipchak of the 13th-15th centuries, are most clearly manifested in the traditional oral historiography of the Golden Horde in comparison with classical written sources. In the works of representatives of traditional historiography, along with the external content of historical reality, its internal meaning is also reflected.

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Bartlett, Nancy L. "The justification of vincristine dose capping: tradition, tradition…tradition!" Leukemia & Lymphoma 61, no. 5 (March 26, 2020): 1007–9. http://dx.doi.org/10.1080/10428194.2020.1742907.

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22

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

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23

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

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

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

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

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Nuraini Nuraini and Nuril Habibi. "Tinjauan Hukum Islam Terhadap Tradisi Sebarin Dui’ dalam Resepsi Pernikahan Adat Masyarakat Kepulauan Seribu Jakarta." Tabsyir: Jurnal Dakwah dan Sosial Humaniora 4, no. 4 (September 25, 2023): 92–107. http://dx.doi.org/10.59059/tabsyir.v4i4.471.

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Traditional wedding receptions in Indonesia are very diverse, it feels incomplete if a wedding celebration does not use the traditions or customs that apply in the area, such as the Sebarin Dui' tradition that applies in the middle of Pramuka Island Community, Seribu Islands Regency, Jakarta. This unique tradition is very interesting to discuss because the Sebarin Dui' tradition originates from a mixture of customs from other regions which then merged into the traditions and customs of the Thousand Islands Community. This research aims to find out how the Sebarin Dui' tradition is at the traditional wedding of the Thousand Islands Community, and to find out how Islamic Law views the Sebarin Dui' tradition at the traditional wedding reception of the Thousand Islands Community. This research uses qualitative or descriptive research, with data collection techniques using field research, namely through observation and interviews with research subjects or informants. The results of this research are that the Sebarin Dui' tradition at community wedding receptions on Pramuka Island, Panggang Island Village, Seribu Islands Regency, Jakarta is the Sebarin Dui' tradition which aims to express gratitude and share good fortune with local residents and to entertain the guests present. So the Sebarin Dui' tradition carried out by the people of Pramuka Island, Panggang Island Village, Seribu Islands Regency has fulfilled the requirements to become a tradition or 'Sahih Urf' (does not violate Islamic law or Sharia law).

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Williams, Randy. "Visions and Traditions: Knowledge Production and Tradition Archives." Journal of American Folklore 133, no. 530 (October 1, 2020): 494–96. http://dx.doi.org/10.5406/jamerfolk.133.530.0494.

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

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Conventionally, the story of musical modernism has been told in terms of a catastrophic break with the (tonal) past and the search for entirely new techniques and modes of expression suitable to a new age. The resulting notion of a single, linear, modernist mainstream (predicated on the basis of a Schoenbergian model of musical progress) has served to conceal a more subtle relationship between past and present. Increasingly, it is being recognized that there exist many modernisms and their various identities are forged from a continual renegotiation between past and present, between tradition(s) and the avant-garde. This is especially relevant when attempting to discuss the reception of modernism outside central Europe, where the adoption of (Germanic) avant-garde attitudes was often interpreted as being "unpatriotic". The case of Great Britain is examined in detail: Harrison Birtwistle?s opera The Mask of Orpheus (1973?83) forms the focus for a wider discussion of modernism within the context of late/post-modern thought.

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

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Haryanto, Joko Tri. "MODERASI BERAGAMA PADA TRADISI PERANG CENTONG DALAM PROSESI PERNIKAHAN DI KABUPATEN BREBES JAWA TENGAH." Harmoni 21, no. 1 (June 30, 2022): 25–44. http://dx.doi.org/10.32488/harmoni.v21i1.585.

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The Indonesian nation has a wealth of traditions that are the cultural treasures of the community. These traditions in the community of their owners turn out to have important meanings that are a source of value for the community in living their lives. The oral tradition in the Brebes community, in the form of the centong war tradition in a series of wedding ceremonies, contains the values of religious moderation. This study aims to reveal the values of religious moderation in the oral tradition in Brebes Regency, especially the tradition of centong war in the wedding procession. This research with a qualitative approach was carried out in Brebes Regency, especially in 3 sub-districts that still carry out the centong war tradition, namely Ketanggungan, Kersana, and Banjarharjo sub-districts. Data was collected by using interview, observation, and documentation methods, especially the recording of the centong war tradition that was uploaded on social media. The results of this study indicate that local traditions contain certain values that can be utilized in the context of contemporary society. The tradition of the centong war as part of the traditional Brebes wedding ceremony procession contains significant values with the current religious problem, namely religious moderation. The tradition of the centong war, which is still preserved by the Brebes people, originates from the traditional Jalawastu tradition in Ciseureuh village, Ketanggungan district, which is located on the slopes of Mount Kumbang. This tradition is inspired by the local story of the conflict between Gandasari and Gandawangi. The values of religious moderation in the centong war tradition include: conflict resolution through a non-violent transformation; social harmony starts from a harmonious family; development of the value of cooperation and generosity; understanding of differences and developing tolerance; and preservation of local culture and wisdom. Although the tradition is called the centong war, this tradition is intended to remind people to avoid conflict and encourage a culture of non-violence. Therefore, the tool used is not a sharp weapon but a rice spoon. This traditional procession can be used to convey messages of strengthening religious moderation and non-violent conflict resolution through the dialogue of the Aki Lengser scene in the centong war tradition.

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Rahman, Rahman, Ilyas Ilyas, Zikri Darussamin, Achmad Ghozali Syafii, Zailani Zailani, Djeprin E. Hulawa, and Ahmad Fauzi. "BASIACUONG: ORAL TRADITION IN KAMPAR MALAY CEREMONIAL PROCESSIONS." TAJDID: Jurnal Ilmu Ushuluddin 23, no. 2 (December 10, 2024): 414–41. https://doi.org/10.30631/tjd.v23i2.507.

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For Muslims, hadith is something very important because it contains various traditions and habits that developed during the time of the Prophet (PBUH). Indonesia is known for its various traditions and cultures in various regions where these traditions and cultures are integrated with the social life of the community. One of them is the oral tradition of Basiacuong found in the Malay community in Kampar Regency which has been applied for generations where previously it had been carried out by Kampar community leaders. This research is a field research, by tracing directly to the field of objects in the field to dig up information and obtain various data that appear in the field, by observing social phenomena that exist in the community when the tradition is carried out. The location of this research is Koto Perencaran Village, Kampar Regency, because the community in the village still maintains the oral tradition of Basiacuong and applies it in various traditional ceremonies such as marriage, circumcision, akikah, inauguration of traditional heads and so on. Data collection techniques include observation, interviews, and documentation. The results of this study conclude that the Basiacuong tradition found in the Malay community in Koto Perambahan Village, Kampar Regency is the implementation and interaction of living hadith, because the tradition contains good messages and advice, even though the tradition is carried out in traditional ceremonies.

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

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This article discusses Sufi tradition as an Islamic educational tradition in the Nahdlatul Wathan (NW) madrassas. The article was examined through a literature review supported by interviews and analyzed through a sociological approach. We put the document as primary data, while the results of the interview as secondary data. These documents are works of Shaykh Zainuddin, founder of the NW organization, which houses around 1600 madrassas throughout Indonesia. In addition, we also used documents written by his students. As for the interviews, we carried out with three key informants. We concluded that Sufi rituals as the educational traditions in the NW madrassas are the original traditions of the Sufis which were rebuilt and modified both in terms of practice and material. The emergence of these traditions in two ways. Some of it arises through the bottom, which was traditions that occurred spontaneously, and partly arise through the above, namely a tradition that occurs utilizing being planned, promoted, and emphasized. The process of changing the old Sufi tradition into the NW version is in line with the formulation of the sociologist, Piotr Sztompka. He argues that changing tradition is a necessity, and human psychology always wants to realize its ideas. Besides, the clash between one tradition with another encourages changes in a tradition.

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K, Girivasan. "Panar tradition and Pulavar tradition." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 34–43. http://dx.doi.org/10.34256/irjt22s26.

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The literature within it is the most important reason for the rise of Tamil as a separate classical language. Poets play a major role in the creation of such literature. Those who created literature before poets were singers. The performers are farm based artists. The organizer of the fund was called Panar. The one who played the finger according to the man was called Virali and the one who performed the koothu was called Koothar. Artists who lived during the Sangam period were collectively called Pan. Literary references to singers are available in all five volumes. Poetry melting is likely to have occurred from the first natural phenomena of Nadukal worship. References to singers are more available during the Sangam period. Thus, there is a place for the singers to explore the sense of worship and character through the pan song found in Nadukal worship. This study is performed on the assumption that the creation of poets came from the creation of the poet. In Sangam literature the beginning of some songs is like the beginning of an oral song. This article sets out to explore how the creation of poets came to be the way poets came to be with the diversity of poets 'biographies and poets' resemblance. The purpose of this article is to examine the Panar tradition and the Pulavar tradition through the songs sung by the Panars in Sangam literature.

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Smith, Anthony Paul. "AGAINST TRADITION TO LIBERATE TRADITION." Angelaki 19, no. 2 (April 3, 2014): 145–59. http://dx.doi.org/10.1080/0969725x.2014.950870.

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35

Rodríguez, Rafael. "Text as Tradition – Tradition as Text." Svensk Teologisk Kvartalskrift 99, no. 2 (July 11, 2023): 115–33. http://dx.doi.org/10.51619/stk.v99i2.25192.

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From its inception, early Christianity exhibited a kind of textuality that differs in striking ways from modern, academic textuality. While the various skills comprising literacy (reading, writing, and so on) were rare and unevenly distributed in the early Roman imperial period, nevertheless the early Christians and other Jews lived in a world crowded with texts. Many of these texts existed in some relation to traditions that already enjoyed a history of performance and interpretation. These traditions, which predated their expression in written texts, perform critical functions in the composition, reception, and interpretation of "oral-derived texts", or texts with roots in an active oral tradition. This essay applies the work of John Miles Foley and, especially, Samuel Byrskog to explore how to read oral-derived texts within the context of their encompassing tradition and the history of that tradition's performance. The commemoration of Jesus' threat against the Jerusalem Temple in the years between Jesus' public life and the destruction of the temple provides an example of such a reading.

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Chamberlin, Matthew A. "Symbolic Conflict and the Spatiality of Tradition in Small-scale Societies." Cambridge Archaeological Journal 16, no. 1 (January 26, 2006): 39–51. http://dx.doi.org/10.1017/s0959774306000035.

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Archaeologists have explained the spatiality and spread of traditions primarily in terms of conflict-free transfers of knowledge. This article critiques the sociospatial conceptualization of tradition implicit in many of these explanations and re-theorizes tradition as a relational process of symbolic conflict. Of particular concern are hierarchical approaches to traditional knowledge that set the more durable unconscious or ‘embodied’ elements of tradition apart from ‘symbolically invested practices’ and attribute to each a unique spatiality, with that of embodied tradition involving largely benign mechanisms of transmission. This article proposes instead that the spatiality of tradition is the outcome of continuous reflexive transformation of embodied traditional knowledge in contested social and symbolic relationships between groups. This transformation unfolds in conflict over the meaning, ownership, and value of symbolic inventories (knowledge, names, practices, symbols) within social fields. Ethnographic and archaeological data are used to argue that strategies of symbolic conflict propel traditions along the relational pathways of fields.

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Siregar, Feby Yoana. "Struktur Upacara Adat Perkawinan Peranakan Tionghoa di Teluknaga Tangerang." JURNAL RUPA 2, no. 2 (December 25, 2017): 76. http://dx.doi.org/10.25124/rupa.v2i2.898.

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This study aims to determine the structure of traditional Chinese crossbreed in Indonesia wedding ceremonies. The research data is the result of informant interview. The method used in this research is descriptive qualitative method by using ceremonial theory and acculturation theory.The author chose this title because it is one of the unique traditions in Indonesia. This tradition is a blend of Chinese culture, Betawi and Sunda. Cio Tou is one of the traditional wedding tradition procession in Teluknaga Tangerang. The tradition of Cio Tou exists only in the tradition of the Chinese crossbreed customs in Teluknaga Tangerang. The results obtained in this research are 7 stages of traditional ceremony in Chinese crossbreed marriage that is the selection of soul mate, applying, dowry, youth evening, Cio Tou tradition, wedding reception, and custom after marriage.

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Sutikno, Sutikno, Harianto II, Rahmat Kartolo, Rosmawati Harahap, and Rahmadi Ali. "JAVA TRADITIONAL COMMUNITY WEDDING CEREMONY TRADITION IN BANDAR JAWA III HUTA, BANDAR SUB-DISTRICT, SIMALUNGUN REGENCY." Sosiohumaniora 24, no. 1 (March 6, 2022): 8. http://dx.doi.org/10.24198/sosiohumaniora.v24i1.34023.

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This research aimed at describe the tradition of the Javanese traditional community wedding ceremony at Huta III Bandar Jawa, Bandar Subdistrict, Simalungun Regency. This research used descriptive qualitative approach. The results of the research were carried out by observation, interviews, and documentation. This research found that the Javanese traditional wedding tradition in Huta III generally consists of eleven processions, namely 1) peningsetan, 2) saserahan, 3) pasangtarub or tratag, 4) malamlamaran, 5) kerik-an, 6) ijabkabul, 7) temumanten, 8) lemparsirih, 9) injaktelur (wijidadi), 10) sungkeman, 11) tepungtawar and marhaban. The tradition of Javanese traditional ceremonies in Huta III is not the same as the wedding traditions in Central Java, there are several traditions or processions that have been abandoned. Not only that, the Javanese traditional wedding tradition in Huta III has now experienced a combination or acculturation of the surrounding culture, one of the acculturations of the Malay culture which has now been adopted or carried out by the Javanese people of Huta III in the Javanese traditional wedding procession.

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

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This research aims to analyze the characteristics of social ethics in Santri (student) traditions, symbols and symbolic meanings of social ethics in Santri traditions, and the urgency of social ethics in the context of developing Santri traditions. The approach in this research is a case study in Pondok Pesantren Modern Al-Manar Muhammadiyah Boarding School Ogan Komering Ilir. Data collection used observation, interview, and documentation techniques. At the same time, the research data was analyzed using qualitative analysis techniques, such as the Miles & Huberman model. The results showed that the characteristics of social ethics in the Santri tradition can be identified into four forms of social action, namely instrumental rationality action, value-oriented rationality actions, traditional actions, and affective actions. As the perpetrators of the tradition, Santri only understands the Santri tradition in its theological and sociological meanings. Ustaz (teacher), as the shaper of the Santri tradition, understands the sense of tradition in various contexts, namely theological, philosophical, sociological, psychological, political, economic, and cultural. The urgency of social ethics in the context of developing the Santri tradition is as a value system in the process of forming the Santri tradition, as a code of ethics contained in the Santri tradition, and as a moral philosophy to explain the existence of the Santri tradition.

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Tiani, Riris. "Kearifan Lokal Sebagai Bentuk Kontrol Sosial Masyarakat Sukolilo." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 1 (February 28, 2018): 137. http://dx.doi.org/10.14710/nusa.13.1.137-146.

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Tradition ceremony Meron one of the rituals held every month Maulud.This tradition is done by the people of Sukolilo village Pati which aims to commemorate the birthday one of Prophet. Data collection methods used were interviews and documentation analyzed using etnolinguistic theory. Based on the analysis of local wisdom of the Meron tradition of Sukolilo society in Pati Regency, it can be concluded that the form of local traditions of Meron wisdom culture develops in the form of the traditional phrase which is realized in traditional ceremonial ritual and traditional feast, preserving traditional technology in this case through gunungan offerings architecture. While the function of the cultural tradition is 1) usage or how to perform a ceremony or ritual, 2) folkways or habits in living the tradition of ancestors that are still preserved, 3) norms or norms related to the custom known and obeyed by the community.

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Sahatma Marpaung, Abednego Christoffel, Warisman Sinaga, and Ramlan Damanik. "Sangke Hudali Oral Traditions in the Toba Batak Community." International Journal of Research and Review 11, no. 3 (March 20, 2024): 233–40. http://dx.doi.org/10.52403/ijrr.20240330.

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Etymologically, in general, the word sangke means hanging or storing, and the word hudali means hoe. It is a local wisdom that is passed down from generation to generation and is literally interpreted as the activity of storing agricultural tools after the rice planting period is over. This tradition is interpreted as a traditional tradition that aims to give thanks to God Almighty and also to establish a sense of community cohesiveness in Pantis Village. This study aims to describe the stages of the Sangke Hudali tradition, describe the functions in the oral tradition of Sangke Hudali, describe the values of the oral tradition of Sangke Hudali. The theory used is the theory of oral tradition proposed by Sibarani. In this research, descriptive method is used. Oral tradition is a traditional cultural activity of a group of communities that is passed down from generation to generation from oral media from one individual to another from verbal composition and other non-oral traditions. The results obtained in this thesis are six stages of the sangke hudali tradition, namely martonggo sahuta, maneat horbo, mangalahat, marsipanganon, martangiang tu nausea, mandok hata sahuta. The function of the sangke hudali tradition, and nine oral tradition values in each stage of the sangke hudali tradition, namely piety, gratitude, love, hope, sacrifice, sincerity, politeness, morals and kinship. Keywords: oral tradition, Sangke Hudali, tradition

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

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

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

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de Benoist, A. "Tradition?" Telos 1992, no. 94 (January 1, 1992): 82–88. http://dx.doi.org/10.3817/1293094082.

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

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

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

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Waterhouse, Lynette. "Tradition." Educational Forum 59, no. 4 (December 31, 1995): 432–34. http://dx.doi.org/10.1080/00131729509335075.

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Milofsky, Carl. "Tradition." Nonprofit and Voluntary Sector Quarterly 26, no. 3 (September 1997): 261–68. http://dx.doi.org/10.1177/0899764097263001.

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Journal articles on the topic 'Tradition'

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