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Relevant bibliographies by topics / Religion of Ngaju Dayak

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Academic literature on the topic 'Religion of Ngaju Dayak'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Religion of Ngaju Dayak"

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Telhalia, Telhalia. "Teologi Kontekstual Pelaksanaan Jalan Hadat Perkawinan Dayak Ngaju di Gereja Kalimantan Evangelis (GKE)." Religió: Jurnal Studi Agama-agama 6, no. 2 (September 1, 2016): 230–52. http://dx.doi.org/10.15642/religio.v6i2.605.

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The encounter between Christianity and Dayak culture since its inception has created a controversy. The main problem is the difficult to separate between religion and culture. The customs indeed have a close relationship with the religious structure of the Dayak people. Their live and mind follow the customs, traditions, and the provisions that have been inherited from their ancestors. Apparently, the Gereja Kalimantan Evangelis (GKE)/The Kalimantan Evangelical Church face this problem in dealing with the practice of marriage in the Ngaju Dayak culture. Some groups regard the cultural practice as a sin against the teachings of Christianity, while others consider that it is acceptable in the Christian faith. This article finds that contextual theology allows GKE accommodate Dayak customary practice in the context of the theology of Christianity. Wedding custom of Dayak people of Ngaju has rooted from their tradition but the meaning behind the process refers to the Christian values. [Pertemuan antara Kristen dan Dayak budaya sejak awal telah menciptakan kontroversi. Masalah utama adalah sulitnya memisahkan antara agama dan budaya. Kebiasaan memang memiliki hubungan dekat dengan struktur keagamaan masyarakat Dayak. Mereka hidup dan pikiran mengikuti adat istiadat, tradisi, dan ketentuan yang telah diwarisi dari nenek moyang mereka. Rupanya, Gereja Kalimantan Evangelis (GKE) menghadapi masalah ini dalam menangani praktik pernikahan dalam budaya Dayak Ngaju. Beberapa kelompok menganggap praktik budaya sebagai dosa terhadap ajaran Kristen, sementara yang lain menganggap bahwa hal itu dapat diterima dalam iman Kristen. Artikel ini menemukan bahwa teologi kontekstual memungkinkan GKE mengakomodasi praktik adat Dayak dalam konteks teologi Kristen. Kebiasaan pernikahan orang Dayak Ngaju telah berakar dari tradisi mereka tetapi makna di balik proses mengacu pada nilai-nilai Kristen

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Ani, Nor, Abubakar Abubakar, and Muhammad Iqbal. "Akulturasi Islam dalam Perkawinan Adat Dayak Ngaju: Sejarah Masyarakat Muslim di Desa Petak Bahandang, Kabupaten Katingan, Kalimantan Tengah." Jurnal Studi Agama dan Masyarakat 15, no. 2 (December 30, 2019): 107–17. http://dx.doi.org/10.23971/jsam.v15i2.1624.

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Islamic acculturation in traditional Ngaju Dayak marriage: History of Muslim communities in Petak Bahandang Village, Katingan Regency, Central Kalimantan. There are three main issues to be discussed in this paper, namely how is the history of the village, how is the history and procession of traditional marriages and how is the acculturation of Islamic values and local culture in traditional marriages carried out by the Dayak Ngaju ethnic Muslim community. This article uses a type of historiographic research using a spoken history approach. The findings concluded that the Muslim community of Dayak Ngaju in Katingan Regency, Central Kalimantan Province, is still carrying out customary marriages. For them, the purpose of carrying out a traditional marriage is not as a symbol of the validity of a marriage relationship, but to preserve local wisdom and is a prevention of divorce by making an agreement. Muslim communities still have to fulfill the path of hadat drawn from the maternal lineage and in the procession the Muslim community first conducts a marriage according to religion. After that, they conduct a marriage according to the custom. This custom marriage represents Islamic values.

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Sutrisno, Herwin, Gagoek Hardiman, Edward Endrianto Pandelaki, and Theresia Susi. "Living in Harmony: Acculturation of Balinese and Dayak Ngaju Cultures in Basarang Jaya Village, Central Kalimantan." Jurnal Ilmiah Peuradeun 7, no. 3 (September 30, 2019): 401. http://dx.doi.org/10.26811/peuradeun.v7i3.279.

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The transmigrants of Balinese ethnic living in Basarang Jaya Village, Kapuas, Central Kalimantan live harmoniously with the local ethnics (Dayak Ngaju) even though the area ever experienced ethnic riots that took thousands of lives and properties. The objective of this research is to find out the form of the cultural acculturation occurring between Balinese transmigrants with the Dayak Ngaju in Basarang Jaya Village. This research used phenomenology approach. The data were collected through in-depth interviews and participatory observations. The sources of research data are the local chiefs of Balinese and banjar Bali in Basarang Jaya Village and the first group of transmigrants coming to Basarang Jaya Village. The subject of the research was the Balinese transmigrants in Basarang Jaya Village. The object of the research is the way of life, the way of speaking, the food and the religious activities of Bali transmigrants. The research reveals some facts. First, the Balinese transmigrants have made adaptation by imitating how the ethnics of Dayak Ngaju lives. Second, there are changes in the language, way of life, food and religious activities of transmigrants. Third, the harmony between the two ethnics can be maintained by using the religion as the medium of integration.

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Bahrianoor, Bahrianoor. "Modal Sosial dan Strategi Keberlangsungan Hidup Masyarakat Dayak Ngaju (Studi Kasus Pada Masyarakat Dayak Ngaju Desa Manusup di Kabupaten Kapuas Provinsi Kalimantan Tengah)." Pencerah Publik 7, no. 2 (October 14, 2020): 1–10. http://dx.doi.org/10.33084/pencerah.v7i2.1748.

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This research discusses the role of social capital in fulfilling livelihood resources in Dayak ngaju indigenous communities in Central Kalimantan's Manusup Village. This research is qualitative research with a descriptive design. The results of this study show that social capital has an important role and serves in expanding cooperation relationships, both relationships in social needs and relationships in the needs of livelihood sources.relationships in social needs serve to give birth to social solidarity formed through social institutions and religions. While the relationship in the needs of livelihood sources serves to support economic resilience by opening up interactions in strengthening mutually beneficial networks, both bonding, bridging, and linking capital. Bonding capital plays a role in forming togetherness and emotional connection and can strengthen internal relationships. Bridging capital can pave the way and stimulate community development. Meanwhile, linking capital brings great benefits to the progress of Manusup village, namely the advancement and development of potential expertise in obtaining livelihood sources.

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Anjani, Trisna Loli. "FUNGSI TARI MANGANJAN DALAM UPACARA TIWAH SUKU DAYAK NGAJU DI KABUPATEN GUNUNG MAS PROVINSI KALIMANTAN TENGAH." Joged 16, no. 2 (December 3, 2020): 176–87. http://dx.doi.org/10.24821/joged.v16i2.4680.

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Tulisan ini mengupas “Fungsi Tari Manganjan Dalam Upacara Tiwah Dayak Ngaju Kabupaten Gunung Mas Provinsi Kalimantan Tengah”. Manganjan adalah tarian yang dilakukan oleh Anak Tiwah untuk berkomunikasi dengan roh leluhur dalam upacara Tiwah. Tiwah dalam suku Dayak Ngaju adalah ritual tertinggi dalam rukun kematian agama Hindu Kaharingan, dengan tujuan untuk mengantarkan arwah ke negeri para arwah. Tari dan semua aspek pendukung yang telah terstruktur dalam upacara Tiwah memiliki peran yang sangat penting. Untuk memecahkan permasalahan penelitian ini digunakan teori struktural fungsionalisme dalam perspektif antropologi dari landasan pemikiran A.R. Radcliffe Brown. Teori ini mengupas tentang struktur dan fungsi dalam masyarakat primitif. Brown menyatakan sebuah kerangka kerja yang menggambarkan konsep-konsep dasar yang berkaitan dengan struktur sosial dari peradaban masyarakat tertentu, di mana berbagai upacara agama dikaitkan dengan mitologi atau dongeng-dongeng suci yang bersangkutan, dan pengaruh dan efeknya terhadap struktur hubungan antara warga dalam suatu komunitas. Hasil penelitian memperlihatkan bahwa Tari Manganjan dalam upacara Tiwah memiliki unsur-unsur seperti, pelaku, gerak, iringan musik, syair, tempat pertunjukan, busana, properti, pola lantai, perlengkapan upacara, dan sebagainya. Unsur-unsur tersebut saling berhubungan, berelasi antara satu dengan yang lainnya sehingga menjadi sistem yang kompleks dan terstruktur. Unsur-unsur tersebut yang saling berhubungan satu sama lain dalam upacara Tiwah, berfungsi, beroperasi dan bergerak dalam satu kesatuan. ABSTRACT This paper explores "The Function of Manganjan Dance in the Tiwah Dayak Ngaju Ceremony of Gunung Mas Regency, Central Kalimantan Province". Manganjan is a dance performed by Anak Tiwah to communicate with ancestral spirits in a Tiwah ceremony. Tiwah in the Dayak Ngaju tribe is the highest ritual in the pillars of the death of the Hindu Kaharingan religion, with the aim of delivering spirits to the land of the spirits. Dance and all supporting aspects that have been structured in the Tiwah ceremony have a very important role. To solve this research problem, structural theory functionalism is used in the anthropological perspective from A.R. Radcliffe Brown. This theory explores the structure and function in primitive societies. Brown states a framework that describes the basic concepts relating to the social structure of a particular civilization, in which various religious ceremonies are linked to the mythology or sacred tales in question, and their influence and effect on the structure of the relationship between citizens in a community. The results showed that the Manganjan Dance in the Tiwah ceremony had elements such as actors, movements, musical accompaniment, poetry, venues, clothing, property, floor patterns, ceremonial equipment, and so on. These elements are interconnected, related to one another so that it becomes a complex and structured system. These elements which are interconnected with each other in the Tiwah ceremony, function, operate and move in one unit.

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Telhalia, Telhalia, and Desi Natalia. "Realitas Pernikahan Beda Agama pada Masyarakat suku Dayak Ngaju di Kota Palangka Raya, Kalimantan Tengah." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 5, no. 2 (August 26, 2021): 281–96. http://dx.doi.org/10.15575/rjsalb.v5i2.12636.

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Abstract: The practice of interfaith marriage has occurred in the Dayak Ngaju community for various reasons and considerations. Similar reasons include love, pregnancy before marriage, and thinking that he is the only match. Interfaith marriage is not easy to unite thoughts and wills together in an ideal marriage. This is because interfaith marriage couples need very high understanding, patience and loyalty in carrying out their married life as an effort to build high tolerance for differences that occur between them through mutual agreement and commitment. Unavoidable phenomenon. This can be seen in couples who marry different religions with a background of emotional experiences together. Through this agreement, a join commitment is neeeded to carry it out responsibly as joint commitment is needed to carry it out responsibly as a form of loving God and others (Matthew 22:37-40). Abstrak: Praktik perkawinan beda agama telah terjadi pada masyarakat Dayak Ngaju dengan bermacam pertimbangan dan alasan. Alasan yang hampir sama antara lain terjadi atas dasar cinta, hamil sebelum menikah, dan adanya pemikiran bahwa hanya dia pasangan yang cocok. Perkawinan beda agama tidaklah mudah menyatukan pikiran dan kehendak bersama dalam sebuah perkawinan yang ideal. Hal ini dikarenakan pasangan perkawinan beda agama membutuhkan pengertian, kesabaran dan kesetiaan yang sangat tinggi dalam menjalankan kehidupan perkawinan mereka sebagai upaya membangun toleransi yang tinggi terhadap perbedaan-perbedaan yang terjadi di antara mereka melalui kesepakatan dan komitmen bersama. Fenomena yang tak bisa dihindari. Hal ini nampak pada pasangan yang menikah beda agama dengan dilatarbelakangi oleh pengalaman emosional bersama. Melalui kesepakatan ini, maka diperlukan komitmen bersama untuk melaksanakannya dengan penuh tanggung jawab sebagai salah satu bentuk mengasihi Tuhan dan sesama (Matius 22:37-40).

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Amster, Matthew, Jérôme Rousseau, Atsushi Ota, Johan Talens, Wanda Avé, Johannes Salilah, Peter Boomgaard, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 156, no. 2 (2000): 303–45. http://dx.doi.org/10.1163/22134379-90003850.

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- Matthew Amster, Jérôme Rousseau, Kayan religion; Ritual life and religious reform in Central Borneo. Leiden: KITLV Press, 1998, 352 pp. [VKI 180.] - Atsushi Ota, Johan Talens, Een feodale samenleving in koloniaal vaarwater; Staatsvorming, koloniale expansie en economische onderontwikkeling in Banten, West-Java, 1600-1750. Hilversum: Verloren, 1999, 253 pp. - Wanda Avé, Johannes Salilah, Traditional medicine among the Ngaju Dayak in Central Kalimantan; The 1935 writings of a former Ngaju Dayak Priest, edited and translated by A.H. Klokke. Phillips, Maine: Borneo Research Council, 1998, xxi + 314 pp. [Borneo Research Council Monograph 3.] - Peter Boomgaard, Sandra Pannell, Old world places, new world problems; Exploring issues of resource management in eastern Indonesia. Canberra: Centre for Resource and Environmental Studies, Australian National University, 1998, xiv + 387 pp., Franz von Benda-Beckmann (eds.) - H.J.M. Claessen, Geoffrey M. White, Chiefs today; Traditional Pacific leadership and the postcolonial state. Stanford, California: Stanford University Press, 1997, xiv + 343 pp., Lamont Lindstrom (eds.) - H.J.M. Claessen, Judith Huntsman, Tokelau; A historical ethnography. Auckland: Auckland University Press, 1996, xii + 355 pp., Antony Hooper (eds.) - Hans Gooszen, Gavin W. Jones, Indonesia assessment; Population and human resources. Canberra: Research School of Pacific and Asian Studies, Australian National University, 1997, 73 pp., Terence Hull (eds.) - Rens Heringa, John Guy, Woven cargoes; Indian textiles in the East. London: Thames and Hudson, 1998, 192 pp., with 241 illustrations (145 in colour). - Rens Heringa, Ruth Barnes, Indian block-printed textiles in Egypt; The Newberry collection in the Ashmolean Museum, Oxford. Oxford: Clarendon Press, 1997. Volume 1 (text): xiv + 138 pp., with 32 b/w illustrations and 43 colour plates; Volume 2 (catalogue): 379 pp., with 1226 b/w illustrations. - H.M.J. Maier, David T. Hill, Beyond the horizon; Short stories from contemporary Indonesia. Clayton, Victoria: Monash Asia Institute, 1998, xxxviii + 201 pp. - John N. Miksic, Helena A. van Bemmel, Dvarapalas in Indonesia; Temple guardians and acculturation, 1994, xvii + 249 pp. Rotterdam: Balkema. [Modern Quarternary Research in Southeast Asia 13.] - Remco Raben, Paul van Beckum, Adoe Den Haag; Getuigessen uit Indisch Den Haag. Den Haag: SeaPress, 1998, 200 pp. - Cornelia M.J. van der Sluys, Colin Nicholas, Pathway to dependence; Commodity relations and the dissolution of Semai society. Clayton: Centre of Southeast Asian Studies, Monash University, 1994, vii + 130 pp. [Monash Papers on Southeast Asia 33.] - David Stuart-Fox, Herman C. Kemp, Bibliographies on Southeast Asia. Leiden: KITLV Press, 1998, xvii + 1128 pp. - Sikko Visscher, Lynn Pan, The encyclopedia of the Chinese overseas. Richmond, Surrey: Curzon, 1999, 399 pp. - Sikko Visscher, Jurgen Rudolph, Reconstructing identities; A social history of the Babas in Singapore. Aldershot: Ashgate, 1998, 507 pp. - Edwin Wieringa, Perry Moree, ‘Met vriend die God geleide’; Het Nederlands-Aziatisch postvervoer ten tijde van de Verenigde Oost-Indische Compagnie. Zutphen: Walburg Pers, 1998, 287 pp. - Edwin Wieringa, Monique Zaini-Lajoubert, L’image de la femme dans les littératures modernes indonésienne et malaise. Paris: Association Archipel, 1994, ix + 221 pp. [Cahiers d‘Archipel 24.]

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Citranu, Citranu Citranu. "Perjanjian Tumbang Anoi 1894 Sebagai Sumber Hukum Pidana Adat Dayak Ngaju." Tampung Penyang 17, no. 01 (December 12, 2019): 1–17. http://dx.doi.org/10.33363/tampung-penyang.v17i01.395.

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Tulisan ini bertujuan untuk mengetahui perjanjian Tumbang Anoi 1894 sebagai sumber hukum pidana adat dayak ngaju dan Belom Bahadat sebagai prinsif hukum pidana adat dayak ngaju. Kajian ini menggunakan metode hukum normatif dengan pendekatan konseptual dan pendekatan perundang-undangan. Hasil dari kajian ini yakni Perjanjian Tumbang Anoi 1894 merupakan salah satu sumber hukum pidana adat dayak ngaju yang bersifat tertulis dan selain dari pada itu masyarakat adat dayak ngaju masih memiliki sumber hukum yang tidak tertulis yang dimiliki oleh setiap masyarakat adat dayak sesuai dengan wilayah kedamangannya. Belom Bahadat sebagai falsafah masyarakat adat dayak ngaju dan rohnya Perjanjian Tumbang Anoi 1894, digunakan untuk mewujudkan Utus Dayak.

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Sriyana, Sriyana, and Hiskiya Hiskiya. "Makna Simbolik Perkawinan Adat Dayak Ngaju Di Kota Palangka Raya." Anterior Jurnal 20, no. 1 (December 7, 2020): 83–95. http://dx.doi.org/10.33084/anterior.v20i1.1546.

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Suku Dayak memiliki filosofi Belom Bahadat (hidup beradat)yang melandasi seluruh aspek kehidupan orang Dayak Ngaju. Salah satu tatanan kehidupan yang masih dipertahankan dan dilestarikan adalah penyelenggaraan perkawinan adat Dayak Ngaju. Tidak semua masyarakat Dayak Ngaju di Kota Palangka Raya memahami sepenuhnya mengenai makna perjanjian perkawinan dan makna simbolik perkawinan adat Dayak Ngaju. Terkadang hanya tua-tua adat dan para orang tua yang telah berpengalaman saja yang memahami makna perkawinan adat Dayak Ngaju, sedangkan pasangan muda umumnya kurang mengetahui akan hal itu. Tujuan penelitian ini adalah untuk mengetahui, menganalisis dan mendeskripsikan makna simbolik perkawinan adat Dayak Ngaju di Kota Palangka Raya. Sedangkan Perumusan masalah dalam penelitian ini adalah: Bagaimanakah makna simbolik perkawinan adat Dayak Ngaju di Kota Palangka Raya. Adapun teknik pengumpulan data yang digunakan dalam penelitian ini adalah observasi, wawancara dan dokumentasi. Sedangkan teknik analisis yang digunakan adalah analisis deskriptif kualitatif. Hasil penelitian menunjukkan bahwa setiap tahapan prosesi perkawinan memiliki makna simbolik, dimana simbol-simbol tersebut mempunyai makna dan fungsi masing yang saling berkaitan dalam kehidupan sehari-hari masyarakat Dayak Ngaju. Simbol-simbol tersebut selalu mempunyai peranan dan sebagai petunjuk bagi para penganutnya.

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Natalia, Desi, Jefry Tarantang, and Ni Nyoman Adi Astiti. "MAKNA MANUHIR DALAM KEHIDUPAN MASYARAKAT DAYAK NGAJU DI KOTA PALANGKA RAYA." Jurnal Studi Agama dan Masyarakat 16, no. 1 (June 29, 2020): 24–34. http://dx.doi.org/10.23971/jsam.v16i1.2077.

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It was known that Dayak people as well as other tribes had its own norms and laws, known as Hadat in every activity and situation. This was also performed by Ngaju Dayak society in discarding a hunch, namely manuhir. Manuhir is an alternative healing carried out by Ngaju Dayak people in ancient times to get rid of the hunches within. This paper attempted to describe Manuhir custom in the view of Ngaju Dayak people at Palangka Raya, Central Kalimantan. In addition, it was also to maintain manuhir as an alternative healing carried out by Ngaju Dayak people as an identity of Dayak Ngaju people, so that the meaning of this ritual did not face obscurity in the future. The implementation of muhuhir action indicated the obidience of Dayak Ngaju people in their customs and traditions, since this activity was a mandatory for those who have such hunches.

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Dissertations / Theses on the topic "Religion of Ngaju Dayak"

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Jay, Sian Eira. "Shamans, priests and the cosmology of the Ngaju Dayak of central Kalimantan." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315898.

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Taylor, Bridgett Vivian. "How Ngaju Dayak Christian women in three rural communities in central Kalimantan pass on their skills, beliefs and values to the next generation." Thesis, University of Southampton, 2009. https://eprints.soton.ac.uk/67476/.

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This research was carried out in three villages in Central Kalimantan, Indonesia, and looked at the ways in which Ngaju Dayak Christian women passed on their skills, beliefs and values to their children. It was an educational, ethnographic, collective case-study which was both descriptive and interpretive. The main data collecting methods were participant observation and ethnographic interviews, undertaken over a two year period from 2007 to 2008. The motivation for carrying out the study was to try to find more effective ways of delivering Christian Education to rural Christian women, based on their traditional ways of teaching and learning. The research reveals that traditional Ngaju Dayak teaching and learning fits into a situated learning model. I claim that educational practices based upon that model are not necessarily in conflict with a Christian worldview. While this study confirms many of the findings of studies which have been carried out amongst indigenous people in other parts of the world it broke new ground in that it looked for the first time at traditional education methods among the Ngaju Dayak women. It found that the mothers especially, played the dominant role in passing on skills, beliefs and values to their children. Their methods were almost totally informal, frequently modelling or demonstrating in situations where children were present and included. The younger generation learned through observation, participation and imitation and by listening and experimenting. The context for the teaching and learning was the real and meaningful environment of the village, fields and/or family and was almost always connected to ‘real-life’ situations. Skills, beliefs and values were passed on orally. Also much was visually transmitted especially through the use of artefacts used in ceremonies. With the advent of local or personal electricity supplies, skills, beliefs and particularly values were also being transmitted via the mass media. Although there were some gender specific roles and mothers were dominant in passing on the skills, beliefs and values, overall there was minimal gender differentiation among the recipients. The study showed that these Ngaju Dayak women are ‘functionally illiterate’. They are able to read and write but their main ways of learning are oral. Story telling, has always played an important role in the lives of the Ngaju Dayak people. Further, it is evident that they prefer visual, kinesthetic, modes of learning to passive, formal ones. Cultural transmission from parents to children clearly takes place, but with certain modifications. Even though culture was transmitted by the parents and the wider family, motivation and relevance were important reasons for passing on the skills, beliefs and values. In summary, learning and teaching remains strongly influenced by the traditional Dayak worldview.

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Roth, Rolf B. "Die "heiligen Töpfe" der Ngaju-Dayak (Zentral-Kalimantan/Indonesien) : eine Untersuchung über die Rezeption von Importkeramik bei einer altindonesischen Ethnie /." Bonn : Holos, 1992. http://catalogue.bnf.fr/ark:/12148/cb37450167m.

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Books on the topic "Religion of Ngaju Dayak"

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Salilah, Johannes. Traditional medicine among the Ngaju Dayak in central Kalimantan: The 1935 writings of a former Ngaju Dayak priest. Phillips, ME, USA: Borneo Research Council, 1998.

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Martin, Baier. Wörterbuch der Priestersprache der Ngaju-Dayak: (Bahasa Sangiang--Ngaju-Dayakisch--Bahasa Indonesia--Deutsch). Dordrecht, Holland: Foris Publications, 1987.

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Santoso, Dewi Mulyani. Struktur bahasa Dayak Ngaju. [Jakarta]: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan, 1991.

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Andianto, M. Rus. Sastra lisan Dayak Ngaju. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan, 1987.

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Iper, Dunis. Kamus ungkapan Dayak Ngaju-Indonesia. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan, 1999.

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Bingan, Albert A. Kamus dwibahasa Dayak Ngaju-Indonesia. 2nd ed. Palangka Raya: Primal Indah, 1997.

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Iper, Dunis. Pepatah-petitih dalam bahasa Dayak Ngaju. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan, 1997.

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Iper, Dunis. Kamus bahasa Dayak Ngaju-Indonesia: ADA. [Jakarta]: Departemen Pendidikan dan Kebudayaan, 1999.

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Ilun, Y. Nathan. Pengantar antropologi kebudayaan Dayak Ngaju, Kalimantan. [Basarang?: s.n., 1989.

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Pasandaran, J. Djoko S. Unsur puitik Karungut Dayak Ngaju: Laporan penelitian. Palangkaraya: Departemen Pendidikan dan Kebudayaan, Lembaga Penelitian, Universitas Palangkaraya, 1995.

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Book chapters on the topic "Religion of Ngaju Dayak"

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Schiller, Anne. "‘Our Heart Always Remembers, We Think of the Words as Long as We Live’: Sacred Song and the Revitalization of Indigenous Religion Among the Indonesian Ngaju." In Expressive Genres and Historical Change, 109–30. Routledge, 2017. http://dx.doi.org/10.4324/9781315255606-4.

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Conference papers on the topic "Religion of Ngaju Dayak"

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Wijanarti, Titik, Bani Sudardi, Mahendra Wijaya, and Sri Habsari. "The oral tradition of sansana bandar of Dayak Ngaju, Central Kalimantan: religious function and inheritance challenge in global era." In Proceedings of the Third International Seminar on Recent Language, Literature, and Local Culture Studies, BASA, 20-21 September 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.20-9-2019.2296576.

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Ahmad, Ariyadi. "Dayak Ngaju Forest Sustainability Sharia Maqashid Analysis." In Proceedings of the 1st International Conference on Islamic Civilization, ICIC 2020, 27th August 2020, Semarang, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.27-8-2020.2303182.

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Qalyubi, Imam. "The Duality Conception on Ngaju Dayak Thoughts in Central Kalimantan." In 2018 3rd International Conference on Education, Sports, Arts and Management Engineering (ICESAME 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/amca-18.2018.2.

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Sari, I. P., N. Nisyawati, and S. Rohmat. "Ethnoecology of Dayak Ngaju community in Mantangai Sub-district, Kapuas Regency, Central Kalimantan Province." In PROCEEDINGS OF THE 4TH INTERNATIONAL SYMPOSIUM ON CURRENT PROGRESS IN MATHEMATICS AND SCIENCES (ISCPMS2018). AIP Publishing, 2019. http://dx.doi.org/10.1063/1.5132517.

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Fujianti, Helsi, Nanik Lestariningsih, and Ridha Nirmalasari. "The Utilization of Medicinal Plants for Diabetes Mellitus Dayak Ngaju Ethnic at Tumbang Samba in Central Kalimantan." In 3rd KOBI Congress, International and National Conferences (KOBICINC 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/absr.k.210621.078.

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Zaenal Arifin Anis, Moh, and Deasy Arisanty. "Relation Between Religion and Social Integration Toward Multicultural Community of Dayak Halong." In 1st International Conference on Social Sciences Education - "Multicultural Transformation in Education, Social Sciences and Wetland Environment" (ICSSE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsse-17.2018.45.

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