Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Javanese Law.
Artykuły w czasopismach na temat „Javanese Law”
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Javanese Law”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Utami, Sri, i Dimas Singgih Sulistyo Wardani. "Upaya Pendidikan Karakter Siswa melalui Pembelajaran Bahasa Jawa". Likhitaprajna Jurnal ilmiah 22, nr 1 (8.05.2020): 40–50. http://dx.doi.org/10.37303/likhitaprajna.v22i1.176.
Pełny tekst źródłaStreszczenie:
Javanese language learning in schools starting at the Elementary School, Junior High School, and Senior High School / District School level is an equal local content that must be given, as an effort to form the character of students. Therefore in the National Education System Law No. 20 of 2003 article 3 which states that in fact in the world of National Education the function is to develop capabilities and shape the character and civilization of the nation in order to educate the life of the nation, and have a goal0 for students or society to have a behavior that is in accordance with Indonesian civilization and the development of the potential of students to become people of faith and piety always to God Almighty, noble, healthy, knowledgeable, capable, independent creative so that they can become democratic and responsible citizens. Therefore, the same is true if the East Java Governor's Regulation concerning the implementation of learning Javanese as a compulsory local content in East Java Province. Language which is a tool for communicating according to laws and regulations should be like the school intansi must implement learning0 Javanese. Javanese0 Javanese0 Javanese functioning0communicative and0 rolein0 as a means of introducing noble values, and politeness of courtesy by recognizing boundaries of Java.0 and languages of Java functioning as communicative languages and Javanese language (Javanese language). ngoko (rough), which furthermore the karma and ngoko records are divided into: 01) Javanese language karma innocent karma alus, 02) Javanese language ngoko innocent ngoko alus. In the era of globalization the existence of the use of Javanese language is now increasingly fading, not only in daily interactions, but also adding to educational institutions, one of which is in junior high school. The application of the Javanese language in the form of education intensity especially in middle school can certainly add and illustrate the values of the politeness of students to those who communicate with students. One day implementation in one week using Javanese karma and the use of simple media such as posters and bells as a tool for alternating hours whose content uses Javanese language is expected to be one of the effective ways to shape characters in junior high school students.
2
Umarwan Sutopo, Umarwan Sutopo. "The Javanese Culture and Islamic Law". El-Ahli : Jurnal Hukum Keluarga Islam 2, nr 2 (12.01.2022): 55–72. http://dx.doi.org/10.56874/el-ahli.v2i2.522.
Pełny tekst źródłaStreszczenie:
Abstrak:
Ketertarikan terhadap lawan jenis adalah fitrah alami manusia yang kemudian diakomodir syariat islam dalam bentuk pernikahan. Perkawinan memiliki beberapa proses dimana salah satu tahapannya adalah memilih calon pasangan yang ketentuannya telah ada dalam al Qur’an maupun al Hadis. Suku Jawa, termasuk di dalamnya sebagian penduduknya yang muslim tidak jarang masih mempercayai dan memegang teguh adat istiadat dan tradisi dalam pemilihan calon pasangan. Penelitian ini bersifat kualitatif deskriptif dengan basis library research dimana hasilnya adalah tidak adanya benang merah antara larangan/ pantangan atas pemilihan calon pasangan perspektif budaya dengan dengan dalil-dalil syariat.
3
Rafianti, Fitri, Arik Dwijayanto i Azharuddin Mohd Dali. "The Dialectics of Islamic Law and Customary Law on Marriage Concept of Javanese Muslim in Malaysia". Justicia Islamica 18, nr 2 (19.11.2021): 298–317. http://dx.doi.org/10.21154/justicia.v18i2.3126.
Pełny tekst źródłaStreszczenie:
In Malaysia, customary law, especially marriage, should follow Islamic laws. Customary law should not conflict with Islamic law. On the contrary, the Muslim community of Javanese descent in Malaysia can combine customary and Islamic laws balanced. They maintain Javanese marriage traditions by harmonizing Malay customs and Islamic marriage laws, such as rewang (helping each other), slametan (praying together), tunangan (engagement), ijaban (wedding), and nyumbang (donating). To contribute to previous studies, this article aims to critically examine the dialectic between customary and Islamic laws regarding the marriage tradition of the Javanese Muslim community in Selangor and Johor, Malaysia. The analysis results show that the dialectic of customary and Islamic laws concerning the concept of marriage for the Javanese Muslim community in Malaysia encourages negotiations so that customs in harmony with the Islamic law can be maintained, and conflicting traditions can be abandoned. The dialectic between customary and Islamic laws in the marriages of Javanese Muslim communities in Malaysia is closely related to social, economic, and traditional symbols of carrying out religious teachings, strengthening solidarity, and preserving tradition.Di Malaysia, keberadaan hukum adat harus mengikuti hukum Islam khususnya dalam tradisi perkawinan sehingga hukum adat tidak boleh bertentangan dengan hukum Islam. Berbeda dengan masyarakat Muslim Keturunan Jawa di Malaysia yang mampu memadukan hukum adat dan hukum Islam secara seimbang. Mereka mempertahankan tradisi perkawinan Jawa dengan memadukan adat Melayu dan hukum perkawinan Islam seperti rewang, slametan, tunangan, ijaban, dan nyumbang. Untuk berkontribusi pada kajian terdahulu, artikel ini bertujuan untuk mengkaji secara kritis dialektika antara hukum adat dan hukum Islam dalam tradisi perkawinan masyarakat Muslim Keturunan Jawa di Selangor dan Johor, Malaysia. Kajian dalam artikel ini menunjukkan bahwa dialektika hukum adat dan hukum Islam dalam konsep perkawinan masyarakat Muslim Keturunan Jawa di Malaysia mendorong terjadinya negosiasi sehingga adat yang selaras dengan hukum Islam tetap dipertahankan dan tradisi yang bertentangan ditinggalkan. Dialektika antara hukum adat dan hukum Islam dalam perkawinan masyarakat Muslim Keturunan Jawa di Malaysia sangat terkait erat dengan simbol sosial, ekonomi dan tradisi sebagai bagian dari menjalankan ajaran agama, memperkuat solidaritas dan melestarikan adat
4
Neti Harwati, Lusia. "The Role and Significance of Law No. 24 / 2009 and its Implications for the Javanese Language: A Case Study in Yogyakarta, Indonesia". Advances in Language and Literary Studies 11, nr 2 (30.04.2020): 16. http://dx.doi.org/10.7575/aiac.alls.v.11n.2p.16.
Pełny tekst źródłaStreszczenie:
Calls for more holistic research, especially ones that deal with law and its implications for local languages, have increased in recent years. The present study used narrative research design to investigate the beliefs and experiences of one participant about his role in preserving a local language in the Special Region of Yogyakarta, Indonesia. In other words, the purpose of this study was to describe the life of the participant, collect and tell stories about the participant’s life, and then write narratives of his experiences by proposing two research questions: (1) how can the possible impacts of Law No.24 / 2009 on Javanese language be managed? and (2) what specific strategies have the potential to result in more effective Javanese language preservation and promotion in the Special Region of Yogyakarta, Indonesia? The findings revealed that revitalization and development of Javanese language and literature and also provincial government responses to Javanese language and script crisis could be considered as solutions. More specifically, fostering cultural activities with stakeholders in both academic and non-academic domains was the way to prevent the possible negative effects of Law No. 24 / 2009 on Javanese language. It was also observed that initiating an Act could be the best strategy to revitalize Javanese language and script. These findings suggest that Center for Language and the provincial government have an important concern to respect Javanese language and culture.
5
Ridwan, Nur Khalik. "Melacak jejak politik persebaran islam antara Elit kerajaan Majapahit dan Wali Sanga". MAQASHID Jurnal Hukum Islam 3, nr 2 (10.11.2020): 16–30. http://dx.doi.org/10.35897/maqashid.v3i2.433.
Pełny tekst źródłaStreszczenie:
Islamic law is applied in all places where Muslims are to apply the teachings of Islam from the Qur’an and sunnah, as well as the qaul-qaul of scholars in ijma and qiyas. Its application in each place is always related to the political law of power and the situation in which the region is located, as well as the existence of deliberations and political law of power between the scholars and rulers. Especially in Javanese society, this is clearly seen, how the aristocratic elite and scholars play a role, so that the political pattern of power law among Javanese Muslims has its dimensions because there is a local dialectic, prakrassa ulama and aristocratic elite. This article would like to see the political law of power carried out by scholars and aristocratic elites in Java in the early days, as a reflection for the development of the cultural Islamic movement in Java, while still referring to Islamic law which, within certain limits must be applied flexible, in addition to the question of elementary laws, such as prayer, fasting, and pilgrimage. Therefore, this article would like to trace: the politics of the spread of Islam in the application of Islamic law in Javanese society, the relationship of elite nobles and scholars who spread Islam in the early days, and the Islamic law culturally applied in Javanese society; and its relevance for the present.
6
Indiantoro, Alfalachu, Aries Isnandar, Johan Fendy Pratama, Ferry Irawan Febriansyah i Yogi Prasetyo. "Suro Month Wedding Prohibition: Islamic Perspective Customary Law Debate". Al-Hayat: Journal of Islamic Education 6, nr 2 (22.12.2022): 174. http://dx.doi.org/10.35723/ajie.v6i2.320.
Pełny tekst źródłaStreszczenie:
The Javanese tradition of avoiding marriage in the month of Suro is highly upheld, especially by the community. It is widely believed that marriage in the month of Suro will bring danger to the bride and groom, whereas in the Islamic concept, there is no prohibition against marriage in the month of Suro (Muharram). Departing from these reasons, the purpose of this study is to describe two different views of Islamic teachings and Javanese cultural traditions that have continued to contradict each other from ancient times to the present. This research is set in Ponorogo Regency, East Java. The research method used is qualitative with a sociological empirical juridical approach. The primary data used are facts about human behaviour and written documents from traditional leaders, religious leaders and related people. Using interviews and documentation for data collection, then analyzed using sociological empirical juridical. The results of the study show that the philosophical meaning of the prohibition of marriage in the month of Suro that occurs in Javanese society, especially in Ponorogo Regency, can be divided into two sides based on Paul Ricoeur's theory, namely the meaning of the prohibition from the side of the text maker and the side of the recipient/reader of the text. From the perspective of these two sides, then the philosophical meaning contained in the tradition of prohibiting marriage in the month of Suro can be concluded as a syncretism meaning between Javanese religions and cultures.
7
Martinelli, Imelda, Eriyan Rahmadani Dianova i Karen Eklesia Gabriella Kaendo. "The Principle Of Inheritance Distribution In Javanese Civil And Customary Law". Asian Journal of Social and Humanities 2, nr 2 (23.11.2023): 1645–53. http://dx.doi.org/10.59888/ajosh.v2i2.174.
Pełny tekst źródłaStreszczenie:
The division of inheritance is an important process that has significant social, economic and cultural impacts. This research aims to conduct a comparative study between the division of inheritance in civil law and Javanese customary law. The focus of this research is to analyze the similarities, differences, and implications of the two legal systems in the context of inheritance division. This research uses a normative juridical research method. In this research, the author refers to the applicable legal aspects to analyze the division of inheritance in civil law and Javanese customary law. The results of this study reveal fundamental differences in the views and practices of inheritance distribution between formal civil law and Javanese customary law which tends to be more traditional and local. Differences include the administrative process, the types of assets that can be inherited, and the role of the family in the division process. This study has the potential to provide a deeper understanding of the interaction between civil law and customary law in the context of inheritance distribution in Java, and identify ways in which these two legal systems can co-exist or integrate more effectively
8
R. Zainul Mushthofa, Siti Aminah i Dendik Irawan. "Praktik Pembagian Waris Anak Angkat Perspektif Hukum Islam, Kompilasi Hukum Islam, Hukum Perdata dan Hukum Adat di Desa Surabayan Kabupaten Lamongan". JOSH: Journal of Sharia 1, nr 1 (29.01.2022): 49–66. http://dx.doi.org/10.55352/josh.v1i1.460.
Pełny tekst źródłaStreszczenie:
The presence of a child in the household is highly anticipated and expected for all families, but not all families can experience having children so that families must adopt children. In Javanese custom, the adoption of a child is carried out with the aim of being an inducement for families who have not yet been blessed with children, because the Javanese indigenous people believe that by adopting a child as an inducement, the family will later be blessed with their own child. But from the adoption of the child resulted in blood relations and inheritance, whereas in Islamic law this is not the case. The problems in this thesis are, How is the practice of adopting children in Surabayan Village, Sukodadi District, Lamongan Regency, How to determine the number of inheritance rights for adopted children in Surabayan Village, Sukodadi District, Lamongan Regency and what are the views of Islamic Law, Civil Law, and Customary Law regarding inheritance rights of adopted children in Surabayan Village, Sukodadi District, Lamongan Regency. This research is a field research (Field Research), the data sources used are primary data sources collected through interviews, documentation and observation. Primary data is obtained directly from respondents regarding inheritance for adopted children in Islamic law and Javanese customary law, while secondary data is in the form of theories and legal norms as well as other supporting data obtained from literature, documentation and village biographies. All of these data are used to describe a review of Islamic law regarding inheritance for adopted children in the perspective of Javanese customary law.
9
R. Zainul Mushthofa, Siti Aminah i Dendik Irawan. "Praktik Pembagian Waris Anak Angkat Perspektif Hukum Islam, Kompilasi Hukum Islam, Hukum Perdata dan Hukum Adat di Desa Surabayan Kabupaten Lamongan". JOSH: Journal of Sharia 1, nr 1 (27.01.2022): 49–66. http://dx.doi.org/10.55352/josh.v1i1.153.
Pełny tekst źródłaStreszczenie:
The presence of a child in the household is highly anticipated and expected for all families, but not all families can experience having children so that families must adopt children. In Javanese custom, the adoption of a child is carried out with the aim of being an inducement for families who have not yet been blessed with children, because the Javanese indigenous people believe that by adopting a child as an inducement, the family will later be blessed with their own child. But from the adoption of the child resulted in blood relations and inheritance, whereas in Islamic law this is not the case. The problems in this thesis are, How is the practice of adopting children in Surabayan Village, Sukodadi District, Lamongan Regency, How to determine the number of inheritance rights for adopted children in Surabayan Village, Sukodadi District, Lamongan Regency and what are the views of Islamic Law, Civil Law, and Customary Law regarding inheritance rights of adopted children in Surabayan Village, Sukodadi District, Lamongan Regency. This research is a field research (Field Research), the data sources used are primary data sources collected through interviews, documentation and observation. Primary data is obtained directly from respondents regarding inheritance for adopted children in Islamic law and Javanese customary law, while secondary data is in the form of theories and legal norms as well as other supporting data obtained from literature, documentation and village biographies. All of these data are used to describe a review of Islamic law regarding inheritance for adopted children in the perspective of Javanese customary law.
10
Purwadi, Purwadi. "Lantunan gendhing Jawa untuk menggugah semangat kebangsaan". Imaji 20, nr 2 (6.10.2022): 187–94. http://dx.doi.org/10.21831/imaji.v20i2.48656.
Pełny tekst źródłaStreszczenie:
This article seeks to examine Javanese gendhing which is used as a means to inspire the spirit of nationalism. Love for the homeland and the nation is an obligation for all citizens. Artists create Javanese songs to increase the sense of nationalism. For traditional Javanese people, Javanese songs are an effective medium to convey noble messages. The creation of Javanese gendhing with the theme of nationality is present as a medium of education and entertainment. By studying the virtues of Javanese songs, the younger generation is expected to be able to foster the spirit of nationalism. Keyword : Javanese gendhing, nationality, traditional society
11
Krisnadi, Ignatius. "“IMAGINE YOURSELF” BEING A DIGNIFIED NATION: A PRELIMINARY ASSESSMENT". Historia: Jurnal Pendidik dan Peneliti Sejarah 12, nr 1 (23.07.2018): 139. http://dx.doi.org/10.17509/historia.v12i1.12124.
Pełny tekst źródłaStreszczenie:
This paper is constructed in the purpose to identify the Javanese local wisdom in order to develop a dignified Indonesian nation. Discussion on this paper will cover several issues as follows: identification of the Javanese local wisdom of the previous era, the broken down of society order due to Western culture penetration, and cultural strategy for the purpose of developing a dignified Indonesia.Success in identifying the Javanese local wisdom and causal factors of the Javanese society disorder, as well as the way out of kalabendu era, can be used as references to form cultural strategies in order to develop the dignified Indonesia. The cultural strategies mentioned are as follows: national repentance (National Reconciliation), law enforcement, the clean, honest, impartial and prestigious government’s implementation, cultural movement of corruption eradication, inistilling the sense to value the domestic products and proud to be Indonesian, instilling the culture of being ashamed of doing something improper, science and technology development based on well-mannered, law, and humanity norms, and build social ethos based on religion.
12
Malik, Muh Syauqi, i Maslahah Maslahah. "THE INTERRELATIONSHIP OF JAVANESE AND ISLAMIC VALUES ON EDUCATIONAL ASPECTS AND ECONOMIC ASPECTS". Journal of Islamic Studies and Humanities 6, nr 2 (28.10.2021): 120–29. http://dx.doi.org/10.21580/jish.v6i2.8717.
Pełny tekst źródłaStreszczenie:
The relationship between Islam and Javanese culture can be said to be two sides of an inseparable currency. On the one hand, Islam that came and developed in Java is influenced by Javanese culture or culture, while on the other hand, Javanese culture is increasingly enriched by Islamic customs. It makes the fusion between Javanese and Islamic culture stronger to form interrelation, especially in education and economics, a fundamental aspect of human life. Research based on this reference study needs to be done because there has not been any other research that discusses the interrelation of Javanese and Islamic values in the aspects of education and economics in detail. This study uses a qualitative approach to library studies to find, sort, and search for reference sources from ISBN books, national journal articles, and other reference sources to strengthen the analysis. Data analysis includes data reduction, data presentation, conclusion drawing, and verification. The results showed that Islam and Javanese culture have an inseparable relationship. Islamic acculturation with Javanese culture is to implement Islamic sharia with Javanese cultural packaging. The interrelation of Javanese and Islamic values in Education, namely the emergence of pesantren education and da'wah, was conducted by Walisongo to spread religion in the archipelago by combining Javanese and Islamic cultures Shariah. Interrelation Javanese and Islamic values in the economic aspect that is people identify themselves as people who uphold the noble and cultural qualities that they have both geographically and anthropologically, with the economic principles of Javanese people are noble.
13
Creese, Helen. "Old Javanese legal traditions in pre-colonial Bali". Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, nr 2-3 (2009): 241–90. http://dx.doi.org/10.1163/22134379-90003636.
Pełny tekst źródłaStreszczenie:
Law codes with their origins in Indic-influenced Old Javanese systems of knowledge comprise an important genre in the Balinese textual record. Written in Kawi—a term encompassing Old Javanese, Middle Javanese and High Balinese—the legal corpus forms a complex and overlapping web of indigenous legal texts and traditions that encompass the codification and administration of civil and criminal justice as well as concepts of morality and right conduct. The most significant codes include the Adhigama, Kuṭāramānawa, Pūrwādhigama, Sārasamuccaya, Swarajambu, Dewāgama (also called Krĕtopapati) and Dewadanda. Each of these law codes belongs to a shared tradition of legal thought and practice that is linked to Sanskrit Mānavadharmaśāstra traditions. Manu’s code, most notably the aṣṭadaśawyawahāra section detailing the eighteen grounds for litigation, was adopted as the model of legal textual principle in the early stages of contact between ancient India and the Indonesian archipelago. Over the course of many centuries, this model informed legal and juridical practice and was adapted and modified to suit indigenous needs. The law codes remained in use in Java until the advent of Islam towards the end of the fifteenth century, and in Bali until the colonial period in the late nineteenth and early twentieth centuries. The Balinese legal textual corpus comprises dozens of interrelated manuscripts, some complete and some fragmentary. They provide significant insights in to pre-colonial judicial practices and forms of government. This article provides a survey of the corpus of legal texts and explores the nature of law in pre-colonial Bali.
14
Irfan Julianto, Anggun khoerun Nisa, Sinta Farikhah Febriyanti i Zecky Ridwan. "Analysis of the History of the Islamization of Java". HISTORICAL: Journal of History and Social Sciences 1, nr 1 (6.11.2022): 1–6. http://dx.doi.org/10.58355/historical.v1i1.1.
Pełny tekst źródłaStreszczenie:
The Javanese people or more precisely the Javanese people, in cultural anthropology, are people who in their simple lives use the Javanese language with various dialects for generations. The Javanese people are those who live in the areas of Central Java and East Java, and they come from both regions. This dynamism is the belief that what they have built is the result of adaptation to struggle with nature. This Javanese culture is continuously maintained by the nobility and the nobility or Javanese intellectuals. The two cultures have their own characteristics. The peasant culture living in the countryside is a small tradition that is still dominated by the oral tradition, while the aristocratic culture has developed a tradition of writing by utilizing Hindu Buddhist religious literature. Java is Sufi Islam, namely Islam which is easily accepted and absorbed into Javanese syncreticism. And of course To me, the Sufi Islam that Peacpck meant was none other than Islam spread by walisogo figures. Islam is the source and values of shari'a law. Prior to Hinduism and Buddhism, prehistoric Javanese society had embraced beliefs that matched animism and dynamism. People's view of life is directed towards the formation of a numinous unity between the real world, society and the supernatural realm which is considered sacred. Hindu-Buddhist influences in Javanese society are expansive. alone had an effect on the religious system. Scholars who understood Sanskrit were finally able to process Hindu-Buddhist letters to write Javanese.
15
Haris, Haris Mahfud Khoirul Anam, i Ismail Marzuki. "ANALISIS HUKUM ISLAM DAN HUKUM ADAT TERHADAP TRADISI PERKAWINAN MASYARAKAT BERDASARKAN PRIMBON (STUDI KASUS DI DESA KUMBANG SARI KEC. JANGKAR KAB. SITUBONDO)". Jurnal Darussalam: Jurnal Pendidikan, Komunikasi dan Pemikiran Hukum Islam 14, nr 2 (6.05.2023): 235–49. http://dx.doi.org/10.30739/darussalam.v14i2.2144.
Pełny tekst źródłaStreszczenie:
Culture is the legacy of our ancestors. Some people believe culture is something that is sacred and important to do because it has a good impact and some people also believe that custom or culture can cause bad things if it is not practiced in life. Javanese society is still thick with all its culture, one example of marriage culture. Marriage is a very sacred procession in which there are many things that must be passed, especially for Javanese people. Before carrying out marriages, Javanese people usually carry out auspicious day calculations which are often called primbon. Where this primbon is done to calculate the pros and cons of a family of couples who will marry. In this study, the researcher focused on the analysis of Islamic law and customary law on community marriage traditions based on primbon (a case study in the village Kumbang Sari, Jangkar District, Situbondo Regency). the author finds that the local community still adheres to adat, especially in matters of marriage. On this occasion, the author will reveal about the process of calculating good days and good dates (Primbon) according to the views of customary law and Islamic law. The author thinks this research is very good, considering that in this era there are not many people who preserve customs and culture, field studies in the village of Kambang sari the authors found that the majority of the people there still adhere to Javanese customs, especially regarding marriage in terms of determining auspicious days and auspicious dates. in a marriage.
16
Davies, William D. "Javanese Adversatives, the 1-Advancement Exclusiveness Law and Mapping Theory". Annual Meeting of the Berkeley Linguistics Society 19, nr 1 (25.06.1993): 101. http://dx.doi.org/10.3765/bls.v19i1.1510.
Pełny tekst źródła
17
-AD, Faizurrizqi, Fauzan Zenrif i Zaenul Mahmudi. "Pembagian Waris Pra-Kematian Pada Masyarakat Islam Jawa Perspektif Hukum Progresif". Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 9, nr 1 (17.06.2022): 231–50. http://dx.doi.org/10.32505/qadha.v9i1.4087.
Pełny tekst źródłaStreszczenie:
The practice of dividing pre-death inheritance in Pehserut Village is an inheritance phenomenon that follows Javanese customary law by prioritizing several aspects of mutual benefit, but the inheritance distribution model that occurs in the Pehserut Village community does not get legality in classical Fiqh or Indonesian positive law. Moreover, the Islamic community in Pehserut Village which incidentally is oriented to the opinion of Sunni scholars on fiqh issues, which distinguishes between the terms grant, will, and inheritance. This article aims to describe the aspects that become the background of the Pehserut village community in carrying out the distribution of the pre-death inheritance of the heirs, as well as understanding the distribution of pre-death inheritance in the Pehserut Village community from the perspective of progressive legal theory. The method used in this paper is a field study, data obtained by interviewing several relevant sources and supplemented with supporting documentation. The results of the study concluded that the distribution process used a method similar to grants and wills, but the Javanese people of Pehserut Village did not call it that but called it the term 'inheritance'.Distribution of Pre-Death Inheritance, Javanese Islamic Community Inheritance, Progressive Law.
18
Davies, William D. "Javanese adversatives, passives and Mapping Theory". Journal of Linguistics 31, nr 1 (marzec 1995): 15–51. http://dx.doi.org/10.1017/s0022226700000554.
Pełny tekst źródłaStreszczenie:
Relational Grammarians have proposed Union analyses for adversatives many languages. An odd asymmetry in base predicates contrasts Japanese (Dubinsky 1985), in which adversatives may not be formed on unaccusatives, and Indonesian (Kana 1986), in which adversatives may only be formed on unaccusatives. A close examination of adversatives in Javanese (a language closely related to Indonesian) resolves this asymmetry, revealing that Javanese adversatives (and by implication Indonesian adversatives) are best analyzed not as Unions but as passives. However, the passive analysis violates Perlmutter & Postal's (1984) I-Advancement Exclusiveness Law, which figures crucially in Dubinsky's elegant account of the distribution of Japanese adversatives. Gerdts' (1993a) Mapping Theory, rooted in an RG tradition, provides a solution, in which it is possible to capture the similarities of adversatives and other Javanese passives and at the same time preserve the insights of Dubinsky's analysis of Japanese.
19
Dwijayanto, Arik, i Yusmicha Ulya Afif. "Religous and Political Role of Javanese Ulama in Johor, Malaysia". Journal of Islamic Studies and Humanities 4, nr 2 (3.12.2019): 157–70. http://dx.doi.org/10.21580/jish.42.5222.
Pełny tekst źródłaStreszczenie:
The migration of Javanese Muslim community to Malaysia in the past was not only dominated by groups of workers such as labours and miners but also from religious Muslim groups (¬ulama). Javanese ulama as Muslim religious scholars formed an integral part of Muslim communities in Malaysia. Their role as religious leaders often means that they are consulted in all areas of Muslim life, including the realms of politics, social affairs and economics. However, there was sufficient appreciation of their role in Muslim society in various scholastic works. It is also only in recent years that interest has been shown in the study of Javanese ulama in Malaysia. This article argues that for most of Malaysia’s history, Javanese ulama have been largely apolitical and it was only in the 20th century that they attempted to carve a larger religious space for themselves in an attempt to assert their authority and influence. It briefly highlights the historical relationship between Javanese ulama and various government authorities in Malaysia focuses on their religious and political influence in relation to the role they played and the contribution they made, and shows how the Javanese ulama have tried to involve in the religious and political role in Johor, Malaysia. In order to contribute to the existing studies, this article aims to explore the impact of migration and religious contribution of Javanese Ulama in Johor, Malaysia.
20
Sudrajad, Ahmad Wahyu. "Testimoni Penggunaan Hukum Islam dalam Naskah Serat Ambiyo Pelemgadung Sragen (1907M)". Jumantara: Jurnal Manuskrip Nusantara 13, nr 2 (10.12.2022): 113–28. http://dx.doi.org/10.37014/jumantara.v13i2.1482.
Pełny tekst źródłaStreszczenie:
Islamic law has been attached to the customs of the Javanese people and has a function as the norm of community life. This Islamic law runs in harmony without having to negate the existing culture. The arrival of the Dutch colonials to the archipelago resulted in changes in the political and social system. The laws and regulations were domesticated by the Dutch colonials and only applied to indigenous peoples. These rules do not necessarily make people leave the law based on Islamic teachings. In this manuscript of Serat Ambiyo Pelemgadung there is an agreement regarding the chapter on leasing based on Islamic law. This chapter is one of the important evidences that Islamic law is still used in society, in addition to the rules made by the Dutch. For more detail in analyzing the chapter, the researcher uses the Testimony analysis from Shoshana Felman. Felman’s study is indeed suitable in this study, especially Islamic law at that time was experiencing repression from the colonial government. The notes in this manuscript are important to be studied as evidence of testimony that Islamic law is still used in Javanese society.
21
Irsyadah, Naylatul. "Transformasi Sosial Keagamaan Masyarakat Muslim Lamongan Tahun 1990-2017". Journal of Islamic History 2, nr 1 (24.02.2022): 25–47. http://dx.doi.org/10.53088/jih.v2i1.192.
Pełny tekst źródłaStreszczenie:
Socio-religious transformation is a change that occurs in Javaneve society, especially in religious field. Changes in Javanese society that are getting greener show the occurrences of islamization which encourage the deepening and improvement of Islamic religiosity. This change is marked by the transformation of society towards Islamic orthodoxy (obedience to Islamic law). The benefit of this research is to provide knowledge about the history of clothing or the history of lifestyle in Indonesia, especially in Java. This study uses historical research methods. This research discuss about weddings and the bride's fashion. The stages in the historical research method are: (1) Heuristics or data collection, (2) Verification or resource criticism, (3) Interpretation or analysis of historical facts, and (4) Historiography or historical writing. The findings of this study are that the traditions surrounding the wedding and the bride's attire do not happen all at once but gradually. The transformation of tradition around marriage occurs in the form of: (a) The term of people who do bridal makeup from dukun manten to pemaes manten then changes to MUA; (b) Hajatan and entertainment of wedding celebration; (c) Bride's make-up. Meanwhile, the change in bridal attire took place through five phases, the changes are: a) the phase of traditional Javanese bridal attire, b) the blending phase of Javanese and European attire, c) the first phase of the presence of Muslim bridal attire, d) the massive phase of Muslim bridal attire, e) the domination phase of Muslim bridal attire. The shift in tradition around weddings and wedding attire itself is not only due to the influence of Islamization, but also due to Modernization.
22
Setiyawan, Andre, i Miftah Arifin. "The Fiqh Munakahat Perspective toward Ngalor-Ngulon Tradition in Choosing a Wife Candidate in Banyuwangi Regency". Rechtenstudent 4, nr 2 (31.08.2023): 125–33. http://dx.doi.org/10.35719/rch.v4i2.268.
Pełny tekst źródłaStreszczenie:
The ngalor-ngulon tradition of the Javanese people in choosing a wife is a prohibition for the Javanese people, especially (men) not to marry women whose house, if pulled straight, forms the direction of ngalor-ngulon (northwest), because it is believed to cause havoc in the household. The focus of this research are: 1) How is the ngalor-ngulon tradition of the Javanese people in choosing a wife? 2) What are the views of community leaders on the ngalor-ngulon tradition of the Javanese community in choosing a wife? 3) How is the ngalor-ngulon tradition seen from the munakahat fiqh? Researchers used a field research model (qualitative) with a descriptive approach model with data collection techniques using three ways, namely: observation, interviews and documentation. The conclusions from this study include: 1) The ngalor-ngulon tradition is a rule for Javanese men not to marry women whose house is on the northwest corner of their house, meaning that Javanese men can marry any woman except the one whose house is ngalor-ngulon. 2) Of the four informants, three of them chose to keep and obey the rules passed down by the ancestors of the Javanese people because these rules had become public law, even though this was not exemplified in religion. 3) Even though this tradition is not mentioned in munakahat fiqh, it is not a violation of religious norms, it only adds to the rules in marriage and is not a violation. Therefore, obeying or violating the ngalor-ngulon tradition does not make the marriage valid or void.
23
Creese, Helen. "Judicial processes and legal authority in pre-colonial Bali". Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 165, nr 4 (2009): 515–50. http://dx.doi.org/10.1163/22134379-90003631.
Pełny tekst źródłaStreszczenie:
Law codes with their origins in Indic-influenced Old Javanese systems of knowledge comprise an important genre in the Balinese textual record. Written in Kawi – a term encompassing Old Javanese, Middle Javanese and High Balinese – the legal corpus forms a complex and overlapping web of indigenous legal texts and traditions that encompass the codification and administration of civil and criminal justice as well as concepts of morality and right conduct. The most significant codes include the Adhigama, Kuṭāramānawa, Pūrwādhigama, Sārasamuccaya, Swarajambu, Dewāgama (also called Krĕtopapati) and Dewadanda. Each of these law codes belongs to a shared tradition of legal thought and practice that is linked to Sanskrit Mānavadharmaśāstra traditions. Manu’s code, most notably the aṣṭadaśawyawahāra section detailing the eighteen grounds for litigation, was adopted as the model of legal textual principle in the early stages of contact between ancient India and the Indonesian archipelago. Over the course of many centuries, this model informed legal and juridical practice and was adapted and modified to suit indigenous needs. The law codes remained in use in Java until the advent of Islam towards the end of the fifteenth century, and in Bali until the colonial period in the late nineteenth and early twentieth centuries. The Balinese legal textual corpus comprises dozens of interrelated manuscripts, some complete and some fragmentary. They provide significant insights in to pre-colonial judicial practices and forms of government. This article provides a survey of the corpus of legal texts and explores the nature of law in pre-colonial Bali.
24
Husniyyah, 'Uyuunul. "Analisis Hukum Islam Terhadap Tradisi Penentuan Kecocokan Pasangan Menggunakan Weton Dalam Primbon Jawa". MAQASHID Jurnal Hukum Islam 3, nr 2 (23.11.2020): 74–87. http://dx.doi.org/10.35897/maqashid.v3i2.425.
Pełny tekst źródłaStreszczenie:
Allah SWT. creates every creature with their respective partner with the aim to save offspring. Marriage plays a very important role in protecting future generations. Since the entry of Islam into the Javanese palace, Javanese wedding customs have been combined with the teachings of local beliefs, including animism and dynamism. This combination is used and passed on to future generations to this present time. Many Javanese customary traditions are still used before marriage, for example calculating the wedding day, which is usually carried out during the engagement. The second is calculating the match using weton of the bride and groom. It frequently happens that only because the weton calculations of the bride and groom do not match, they eventually do not get the blessing from both prospective parents. In this paper, the author focused on discussing the perspective of Islamic law on the tradition of determining the match of a partner using weton in Javanese primbon. This study used a qualitative method, by analyzing the concepts or data obtained by using the theories that had been collected. The theories were taken from books, theses, and journals. The results of this study showed that the tradition of determining the match of a partner using the calculation of weton is not allowed because it is against Islamic law. In this case, it is against QS An-Naml: 65, Hadith of Rosulullah SAW., narrated by Ahmad no. 9532, QS an-Nahl: 72, QS ash-Shura: 12, QS at-Taghabun: 11.
25
Oktaviana, Gesy Lutfiah Rosidah, Yuli Kurniati Werdiningsih i Sunarya Sunarya. "Makna Upacara Adat Panggih Pernikahan Adat Jawa di CV Aksara Multikreasi Menurut Perspektif Hukum Urf dalam Khasanah Islam". Reslaj : Religion Education Social Laa Roiba Journal 6, nr 2 (22.11.2023): 1032–42. http://dx.doi.org/10.47467/reslaj.v6i2.5543.
Pełny tekst źródłaStreszczenie:
In general, this research was conducted to find out clearly the intended meaning of a series of traditional Panggih processions at weddings that use Javanese customs and traditions. This research, which is based on issues related to the harmony of religious and cultural values towards a tradition, chooses to focus the discussion on the legal perspective of urf in Islamic rules. The researcher aims to find out how the Islamic religion views the panggih procession at traditional Javanese weddings when it is linked to cultural aspects and norms that apply in society. This research focuses on collecting and interpreting qualitative data obtained from clients who use wedding organizer services, namely CV Aksara Multikreasi. In compiling it, the author used a collection of data from direct observations of CV Aksara Multikreasi clients who were involved and who carried out Javanese traditional wedding processions to then be analyzed inductively. Based on this, the research results show that the meaning contained in the panggih procession in the form of balangan gantal, ngidak tigan, and wijikan in traditional Javanese ceremonies is in line with the breath and rules of Islam from the perspective of urf law. Therefore, with this research, it is hoped that it will be able to become a source of information for the community regarding the law of implementing traditions or customs that are customary in certain communities from a religious perspective, so that in the development of science and technology there will be no conflict of arguments regarding the validity of religious and cultural values.
26
Rohmah, Azizatu. "The Construction of Customary Law In The Bedolan Tradition in The Wedding Ceremony of Banjararjo People Village, Ayah Subdistrict, Kebumen City Based on Islamic Law". QURU’: Journal of Family Law and Culture 1, nr 1 (1.04.2023): 19–36. http://dx.doi.org/10.59698/quru.v1i1.91.
Pełny tekst źródłaStreszczenie:
A wedding ceremony is a very important event for Javanese people. In a wedding, there are two receptions held. The activities are organized by the bride's family and the groom's family. Each activity contained in the wedding has a different ceremonial procession. This ceremony sticks to the rule book (pakem), the procedure or implementation of this tradition not only shows the value of beauty but also contains the philosophical meaning of each series of traditional ceremonies. The purpose of writing this scientific essay is to explore and examine the nature of the wedding procession based on factual events held in Banjararjo Village, Ayah Subdistrict, Kebumen Regency and see the phenomenon based on Urf review. The research method used is fieldwork, observation, and interviews, with a normative juridical approach with Urf theory. The results of this study indicate that the marriage tradition in Banjararjo Village is very close in upholding the existence of Javanese traditions and culture in the marriage procession, one of the series of ceremonies is the Bedolan tradition or commonly referred to as Ngunduh Mantu, this is in line with the theory of al-adah muhakkamah which has been going on dark ancestors.
27
Eko, Febriyanto, Ilham Nur Prasetio i Robby Sofian. "Keberadaan Hukum Adat Jawa Dalam Perkawinan Modern". ALSYS 2, nr 4 (7.07.2022): 464–72. http://dx.doi.org/10.58578/alsys.v2i4.436.
Pełny tekst źródłaStreszczenie:
Javanese traditional marriage is a form of syncretism of the influence of Hindu and Islamic customs. In Javanese tradition, offerings, calculations, taboos, and myths are still deeply rooted. Marriage according to the Javanese traditional community is a sincere love relationship between a young man and a woman which basically occurs because of frequent encounters between the two parties, namely a woman and a man. The Javanese proverb says "tresno jalaran soko kulino" which means that love grows because you get used to it. The rapid flow of globalization certainly affects people's lifestyles, including customary law communities. With the modernization process caused by the current of globalization, of course, it will also have an impact on the way of life of indigenous peoples, good culturalization will produce positive manifestations for these indigenous peoples. In the implementation of Javanese traditional marriages there are several stages, the first is the stage of the proposal. This stage is an activity carried out by a man who will propose to a woman, if in the mirror historically the stages of applying have the meaning of proposing because in ancient times between men and women who were about to get married sometimes they still did not know each other so the parents of those who were looking for them mate by asking someone whether or not their daughter has a potential husband.
28
Daryono, Daryono. "BERBAGAI BERKAH BID’AH NYADRAN DALAM BUDAYA ISLAM JAWA". Jurnal Dinamika Sosial Budaya 19, nr 2 (3.12.2018): 209. http://dx.doi.org/10.26623/jdsb.v19i2.982.
Pełny tekst źródłaStreszczenie:
<p><em>This study aims to understand the notion of bid'ah with technical implementation, especially how to send the deceased's prayer in Javanese Islamic culture called nyadran with various blessings (reward) and moral values. This type of research is library research. The source data is, various hadith of the Prophet Muhammad saw and various works of experts both clarify the moral values of Javanese Islamic culture and about nyadran with various blessings. The method of analysis is, content analysis with sociological approach whose model is sociological interpretation. The results of this study provide an understanding of the meaning, type and law of heresy especially commemorating death as a way of sending prayers called nyadran in Javanese Islamic culture. Through the understanding is expected to be used as a reference of the appropriate implementation of his time.</em></p>
29
Hargo Yuwono, Pujo Semedi. "Vanishing Frontiers: A Javanese Plantation Emplacement, 1870s – 2000s". Jurnal Humaniora 30, nr 1 (24.02.2018): 67. http://dx.doi.org/10.22146/jh.33431.
Pełny tekst źródłaStreszczenie:
The introduction of the Agrarian Law of 1870 led hundreds of would-be Dutch planters to try their luck in the plantation business. Soon, dots of settlements where coolies from lowlands were housed emerged on the island map. Plantation emplacements were different from ordinary villages, as they were established mainly to keep the labor force ready to work. They were regimented villages. Using data collected from Jolotigo tea plantation in Central Java, this paper discusses how a plantation emplacement was established, reached its heyday, and eventually dissolved in the course of history. I will use this discussion to question the old thesis of the domination of workers by capitalistic enterprises. Is a capitalistic plantation company really powerful enough to control workers in order to guarantee its business interests?
30
Hargo Yuwono, Pujo Semedi. "Vanishing Frontiers: A Javanese Plantation Emplacement, 1870s – 2000s". Jurnal Humaniora 30, nr 1 (24.02.2018): 67. http://dx.doi.org/10.22146/jh.v30i1.33431.
Pełny tekst źródłaStreszczenie:
The introduction of the Agrarian Law of 1870 led hundreds of would-be Dutch planters to try their luck in the plantation business. Soon, dots of settlements where coolies from lowlands were housed emerged on the island map. Plantation emplacements were different from ordinary villages, as they were established mainly to keep the labor force ready to work. They were regimented villages. Using data collected from Jolotigo tea plantation in Central Java, this paper discusses how a plantation emplacement was established, reached its heyday, and eventually dissolved in the course of history. I will use this discussion to question the old thesis of the domination of workers by capitalistic enterprises. Is a capitalistic plantation company really powerful enough to control workers in order to guarantee its business interests?
31
Salim Alidrus, Nur Mohamad Kasim i Waode Mustika. "Pandangan Hukum Islam Terhadap Kewarisan Anak Angkat Di Kota Gorontalo". JURNAL HUKUM, POLITIK DAN ILMU SOSIAL 2, nr 3 (22.06.2023): 244–55. http://dx.doi.org/10.55606/jhpis.v2i3.1996.
Pełny tekst źródłaStreszczenie:
This research aims to provide knowledge to the community regarding the limitations for adopted children, especially in terms of inheritance, so that the community is not wrong in providing knowledge about adopted children. This research is a field research (Field Research), the data sources used are primary data sources collected through interviews, documentation and observation. Primary data is obtained directly from respondents regarding inheritance for adopted children in Islamic law and customary law, while secondary data is in the form of legal theories and norms as well as other supporting data obtained from literature, documentation and biographies. All of these data are materials to describe an overview of Islamic law regarding inheritance for adopted children in the perspective of customary law.
Based on the results of the research, it turns out that the Indigenous people of the city of Gorontalo, in giving their inheritance to adopted children, carry out the provisions of Islamic inheritance law and some carry out customary inheritance law. For people who implement Islamic law, the adopted child does not get an inheritance but gets assets in the form of a mandatory testament and may not exceed 1/3 of the assets left behind, while for people who use Javanese customary law they determine their own in accordance with the agreement in the deliberations of experts the heir concerned. It is better for people who adhere to Javanese customs to be given knowledge about Islamic inheritance law.
32
Nuha, Ulin. "Javanese Ulama as a Part of Ulama Jawi Community and Their Connection with Ottoman Empire". QIJIS (Qudus International Journal of Islamic Studies) 5, nr 1 (8.02.2017): 115. http://dx.doi.org/10.21043/qijis.v5i1.2044.
Pełny tekst źródłaStreszczenie:
16th century Javanese Muslim is like a newcomer in a large family called the Islamic civilization. At the same time, the Ottoman Empire at that time the great empire which emphasized Islam as a source of law is the only manifestation of the Islamic Caliphate remained. Is a must, Javanese Muslims who had entered the Islamic civilization met with the Ottoman Empire. Meetings that occur through several channels including the Hajj, political, trade and networking all these scientists actually have the benefit of both nations. Java clerics who are part of the community of clerics Jawi is the pioneer generation of meeting the other two nations in the continent.
33
Wahidah, Wahidah, i Adi Syahputra Sirait. "Sanksi HukumTerhadap Pernikahan Melangkahi Dalam Adat Jawa Perspektif Hukum Islam". Jurnal El-Thawalib 5, nr 1 (29.06.2024): 92–106. http://dx.doi.org/10.24952/el-thawalib.v5i1.11036.
Pełny tekst źródłaStreszczenie:
The focus of this research is the legal sanction for overstepping marriage in Javanese custom from the Perspective of Islamic Law in Labuhan Labo Village, Padangsidimpuan Tenggara District. The research method used is field research with a qualitative approach. .primary data sources, namely research data sources obtained directly from the original source in the form of interviews with the village head, traditional leaders and the community who received the sanction, there were 9 couples in Labuhan Labo Village, while secondary data could be in the form of books, journals, .as well as other supporting sites or resources.data collection technique that is by doing 3 methods in this study, namely by way of interviews, observation, and documentation. .The data analysis technique in this study is descriptive qualitative.The results of this study indicate that the legal sanctions for Steps in Javanese marriages in Labuhan Labo Village, Padangsidimpuan Tenggara District, namely sengadek (a set of clothes), carry out these sanctions when surrendering. .Thus there is the word of Allah in Al-Qur'an Surah An-Nur 32-33 and as for the conditions for marriage in Islamic law there is no condition for marriage until it is permitted by his brother, but because in Javanese custom it is a condition for marriage when you want to step over your brother nya, then society.apply these rules.
34
Puri, Widhiana Hestining. "The THE CONCEPT OF THE LAND REFORM IN CUSTOMARY LAW OF THE JAVANESE COMMUNITY". Asia Proceedings of Social Sciences 4, nr 1 (18.04.2019): 125–27. http://dx.doi.org/10.31580/apss.v4i1.648.
Pełny tekst źródłaStreszczenie:
THE CONCEPT OF THE LAND REFORM IN CUSTOMARY LAW OF THE JAVANESE COMMUNITY
Widhiana H. Puri
Phd Student at Law Fakulty of Gadjah Mada University and Lecture in National Land Academy, Indonesia. Email widhianapuri@yahoo.com
Research Highlights
Land reform is a state effort to overcome the imbalance of land tenure in the community (Wiradi, 2000 # 1). Customary law in the Javanese community recognizes the existence of a mechanism of welfare distribution through the ownership and joint use of land in community togetherness bonds based on territorial factors as well as the concept of land reform. The existence of customary land as pekulen land is land owned by the village whose use rights can be requested by the villagers with a rotating utilization mechanism among the villagers in need (Luthfi, 2010 # 2).
The study found that indigenous peoples in Java had a welfare distribution mechanism that was the essence of land reform or agrarian reform through a mechanism of land communalization and distribution of its use carried out on a shared land / communal land of the village in rotation.
Research Objectives
This research was conducted in order to understand the phenomena of the implementation of law that developed in the community. The existence of community law or so-called non state law, informal law, or customary law in Indonesia is very numerous. The reality of this law is that the majority is still far from the attention and order of a positive and formal state legal arrangement. The community regulation model is an effort to meet the needs of its legal ideals in the midst of limited state positive law arrangements that tend to be more static and less responsive (Puri, 2017 # 16). The community regulation mechanism is a manifestation of unity in the village community where the distribution of land use is carried out among community members who have a concept in line with the national agrarian policy of the country called land reform. The regulatory model initiated from the local level becomes the learning material for how the land regulation mechanism is not always top down, but can be bottom up based on customary law that is proven effective and in accordance with the characteristics of the local community.
Methodology
This research was carried out through an empirical legal research model with research locations in villages in Pituruh Subdistrict, Purworejo Regency, Central Java Province. This research is a kind of analytical descriptive research that is directed to get an idea of ​​how the implementation of Javanese traditions in land management has a concept similar to land reform or agrarian reform. In order to analyze existing traditions, a socio-legal approach is carried out, namely a study of the law using the approach of law and social sciences in order to analyze it (Irianto, 2012 # 17). The legal approach referred to is not only to see aspects of norms that are built on the provisions of customary law alone but by looking at their relevance to the regulation of the positive law of the country as the territory of the enactment of the community regulation. This is to see the common thread and the interrelationship between the two and avoid the release of the phenomenon of legal pluralism that is within the scope of national law. So that the legal norms of the community can be assessed as the model of regulation that can be applied in other regions.
Results
Javanese people in Indonesia have a land regulation mechanism that has a concept similar to that of land reform or agrarian reform by the state. The customary law of the Javanese community has a common bond based on territorial factors or similarity in the area of ​​residence (Taneko, 2002 # 11). Customary law communities with their customary rights can own and control land both in the concept of individual property rights and communal / communal property rights. The concept of shared property / communal rights illustrates the existence of ownership rights by all members of the community embodied in village control (Susanto, 1983 # 18). One form of joint ownership is the right of possession which can be controlled by community members with the permission of the village government to be used for the benefit of themselves and their families with a rotating mechanism. At present, land is experiencing strengthening and individualization, but the character of togetherness and social function of land is maintained through the distribution of utilization rights of speculative land which has the status of individual property rights, in village settings.
Findings
Land reform or agrarian reform is a land policy that aims to overcome the imbalance of land tenure through the distribution of land to people in need. Land reform or agrarian reform can be extended not only to the concept of distribution of land ownership but also to the control and use of land. The limitations of the number of land parcels and the need for land can be overcome through a model of tenure and shared use of land based on the concept of joint property / communal rights over land.
35
Puri, Widhiana Hestining. "The THE CONCEPT OF THE LAND REFORM IN CUSTOMARY LAW OF THE JAVANESE COMMUNITY". Asia Proceedings of Social Sciences 4, nr 3 (4.06.2019): 99–101. http://dx.doi.org/10.31580/apss.v4i3.646.
Pełny tekst źródłaStreszczenie:
THE CONCEPT OF THE LAND REFORM IN CUSTOMARY LAW OF THE JAVANESE COMMUNITY
Widhiana H. Puri
Phd Student at Law Fakulty of Gadjah Mada University and Lecture in National Land Academy, Indonesia. Email widhianapuri@yahoo.com
Research Highlights
Land reform is a state effort to overcome the imbalance of land tenure in the community (Wiradi, 2000 # 1). Customary law in the Javanese community recognizes the existence of a mechanism of welfare distribution through the ownership and joint use of land in community togetherness bonds based on territorial factors as well as the concept of land reform. The existence of customary land as pekulen land is land owned by the village whose use rights can be requested by the villagers with a rotating utilization mechanism among the villagers in need (Luthfi, 2010 # 2).
The study found that indigenous peoples in Java had a welfare distribution mechanism that was the essence of land reform or agrarian reform through a mechanism of land communalization and distribution of its use carried out on a shared land / communal land of the village in rotation.
Research Objectives
This research was conducted in order to understand the phenomena of the implementation of law that developed in the community. The existence of community law or so-called non state law, informal law, or customary law in Indonesia is very numerous. The reality of this law is that the majority is still far from the attention and order of a positive and formal state legal arrangement. The community regulation model is an effort to meet the needs of its legal ideals in the midst of limited state positive law arrangements that tend to be more static and less responsive (Puri, 2017 # 16). The community regulation mechanism is a manifestation of unity in the village community where the distribution of land use is carried out among community members who have a concept in line with the national agrarian policy of the country called land reform. The regulatory model initiated from the local level becomes the learning material for how the land regulation mechanism is not always top down, but can be bottom up based on customary law that is proven effective and in accordance with the characteristics of the local community.
Methodology
This research was carried out through an empirical legal research model with research locations in villages in Pituruh Subdistrict, Purworejo Regency, Central Java Province. This research is a kind of analytical descriptive research that is directed to get an idea of ​​how the implementation of Javanese traditions in land management has a concept similar to land reform or agrarian reform. In order to analyze existing traditions, a socio-legal approach is carried out, namely a study of the law using the approach of law and social sciences in order to analyze it (Irianto, 2012 # 17). The legal approach referred to is not only to see aspects of norms that are built on the provisions of customary law alone but by looking at their relevance to the regulation of the positive law of the country as the territory of the enactment of the community regulation. This is to see the common thread and the interrelationship between the two and avoid the release of the phenomenon of legal pluralism that is within the scope of national law. So that the legal norms of the community can be assessed as the model of regulation that can be applied in other regions.
Results
Javanese people in Indonesia have a land regulation mechanism that has a concept similar to that of land reform or agrarian reform by the state. The customary law of the Javanese community has a common bond based on territorial factors or similarity in the area of ​​residence (Taneko, 2002 # 11). Customary law communities with their customary rights can own and control land both in the concept of individual property rights and communal / communal property rights. The concept of shared property / communal rights illustrates the existence of ownership rights by all members of the community embodied in village control (Susanto, 1983 # 18). One form of joint ownership is the right of possession which can be controlled by community members with the permission of the village government to be used for the benefit of themselves and their families with a rotating mechanism. At present, land is experiencing strengthening and individualization, but the character of togetherness and social function of land is maintained through the distribution of utilization rights of speculative land which has the status of individual property rights, in village settings.
Findings
Land reform or agrarian reform is a land policy that aims to overcome the imbalance of land tenure through the distribution of land to people in need. Land reform or agrarian reform can be extended not only to the concept of distribution of land ownership but also to the control and use of land. The limitations of the number of land parcels and the need for land can be overcome through a model of tenure and shared use of land based on the concept of joint property / communal rights over land.
36
Handayani, Emy, i Satrio Adi Wicaksono. "Existence of Sobokartti Building as A Physical Culture in Semarang City in Law Anthropology Approach". International Journal of Multidisciplinary: Applied Business and Education Research 2, nr 11 (13.11.2021): 1243–49. http://dx.doi.org/10.11594/10.11594/ijmaber.02.11.16.
Pełny tekst źródłaStreszczenie:
Physical culture can be understood as objects created by human beings which are an embodiment of the growth and development of cultural values in a particular society, in the form of buildings that have been designated as cultural heritage buildings in the city of Semarang. The building is the Semarang Sobokartti building on Jalan Dr. Cipto Semarang, which is a reflection of the development of humans to always preserve culture both Javanese culture and western or European culture
The approach used in this research is an empirical approach and a comparative approach to law anthropology. In an empirical approach, the sobokartti building is a physical culture which is a historic building that accommodates traditional arts which are closely related to Javanese culture, namely karawitan training, puppetry routine, puppetry courses, host courses, dancing courses and batik training. It should be appreciated because the community can maintain its preservation until now by showing the existence of Javanese culture with a love for culture that deserves to be preserved and for the nation's successor generation. Likewise with a comparative approach, it is said that the existence of physical culture in the sobokartti building is expected by the government to have regulations on cultural heritage objects, namely historic buildings or ancient buildings of the Sobokartti Semarang building as outlined in the Cultural Heritage Law No. 11 of 2010 to protect cultural heritage buildings with the aim of preserving, utilizing, and maintaining the beauty of a cultural heritage building Sobokartti Semarang.
Suggestions that will be used in this research that is the role of the Government and Society to maintain physical cultural wealth should be developed by the nation's next generation, with the utilization of the Sobokartti building can provide sustainable use. So that, the Government and the community have the desire to protect and preserve the function of the Sobokartti Semarang building.
37
Michael, Tomy. "LAW ENFORCEMENT THROUGH ‘LUDRUK’ AND CULTURAL ADVANCEMENT". Asia Pacific Fraud Journal 3, nr 1 (22.05.2018): 125. http://dx.doi.org/10.21532/apfj.001.18.03.01.15.
Pełny tekst źródłaStreszczenie:
The increasingly rampant corruption in Indonesia requires creative countermeasures. One way is to assimilate the law with the local culture of a region. The local culture concerned is ludruk. Ludruk, as one of Javanese traditional art performances, is admired by its fans or supporters in East Java and can be used as a means to proclaim everything about corruption. It can be concluded that the assimilation of the law with the local culture of a region is not contrary to the law but it is becoming a media in eradicating corruption. Anti-corruption teaching can be delivered through ludruk as long as it remains in accordance with the nature of ludruk itself.
38
Suharto, Eduardus, Ubud Salim, Sumiati i Ainur Rofiq. "Model acceptance and use of e-banking with Javanese philosophical approach: An effort to create less-cash society". Banks and Bank Systems 16, nr 3 (13.08.2021): 34–47. http://dx.doi.org/10.21511/bbs.16(3).2021.04.
Pełny tekst źródłaStreszczenie:
Indonesia is a developing country with many local cultures trying to continue increasing electronic transactions with e-Banking. UTAUT2 is the one of acceptance and use of the technology model. This study focuses on investigating the effect of Javanese cultural philosophy (local culture in Indonesia) on banking customer behavior in accepting and using banking transactions. This paper is supported by qualitative information, although it uses a quantitative approach. The Javanese cultural philosophy “Ojo Gumunan, Ojo Kagetan” was the main information before distributing the questionnaire as primary data. This model uses UTAUT2 and data analysis using PLS-SEM with SmartPLS. The main results reinforce the theory that the Javanese cultural philosophy “Ojo Gumunan, Ojo Kagetan” is a significant dominant factor in influencing behavior intention. The results of applying the UTAUT2 model show a variance of 86.4% for the endogenous variable behavioral intention and 72.4% for the endogenous variable use behavior to e-banking, which exceeds the value of the original model. Findings revealed that the variables of Javanese philosophy and promotion conditions have a significant effect on behavioral intentions. The facilitating condition variables, habit variables, and behavioral intentions variables on behavior using e-banking proved to affect significantly. This study aims to evaluate the model of acceptance and use of e-banking with a Javanese philosophical approach. The evaluation results show that Javanese philosophy is the main and dominant factor in the model. The contribution of this study can provide insights for practitioners and researchers that increasing non-cash banking transactions (less-cash society) through e-banking can use a local-cultural philosophical approach. AcknowledgmentsThe authors appreciate cultural experts’ contributions, including Magnis Suseno, Didik Nini Thowok, Sujiwo Tejo, and members of the FGD in providing information about Javanese culture. The authors are grateful to all parties who have given their feedback and support in completing this paper.
39
Kusuma Dewi, Agustina, Yasraf Amir Piliang, Irfansyah Irfansyah i Acep Iwan Saidi. "Transposition of Drupadi in Garin Nugroho's Setan Jawa: Woman as a Javanese Symbolic Act". MELINTAS 36, nr 2 (1.08.2020): 139–54. http://dx.doi.org/10.26593/mel.v36i2.5375.
Pełny tekst źródłaStreszczenie:
Art film is a film full of symbols. The film Setan Jawa by Garin Nugroho (2016) brings the concept of a silent film and the cinematic-orchestral collaboration with various standards across arts, while also adapts some cultural narratives in the Javanese context. This film presents Drupadi narrative, one of the Javanese Wayang cultural narratives. Drupadi is often referred to as a symbol of women’s loyalty and obedience to the universal law, through her obedience to her husband and mother, although this obedience is contrary to the self (I) concept. With the help of textual analysis, this article aims to identify the adaptation of Drupadi’s cultural narrative that is creatively transposed in the film Setan Jawa. The results show that there is a director’s personal code (idiolect) in the film, that offers women’ representation different from the conventions in the Javanese culture. While the conclusion might be arguable, one can reflect on the symbolic act of women’s representation being creatively transposed not as subordinate but as having the power to fulfill their own destiny.
40
Habibi, Aswar. "Compilation of Islamic Law on Underage Marriage in Javanese Ethnic Communities in Lingga Bayu Mandailing Natal". International Journal Ihya' 'Ulum al-Din 24, nr 2 (28.12.2022): 92–104. http://dx.doi.org/10.21580/ihya.24.2.8963.
Pełny tekst źródłaStreszczenie:
This study aims to analyze the habits of underage marriage in Lingga Bayu Mandailing Natal, especially those carried out by the Javanese ethnic community. This study explores the rights and obligations according to the compilation of Islamic law, which looks at how consistent the perpetrators of underage marriages are in fulfilling their rights and responsibilities in the household. This research is field research with research subjects, namely the perpetrators of underage marriages who are Javanese in the Lingga Bayu District. Data collection techniques used are observation, interviews, and documentation. From this, the results of this study indicate that the perpetrators of underage marriages are closely related to their rights and obligations, which are closely tied to the compilation of Islamic law. The marriages below are generally accepted and understood by Muslims who are 'experts' of Islamic law and are educated but not by the general public. As a follow-up, in reaching this understanding, the perpetrators of underage marriages need to understand the rights and obligations of husband and wife, especially regarding the leadership or control of the household in the hands of the husband. Meanwhile, a wife should obey her husband as long as it is within limits justified by religion.
41
Waston, Mudzakkir Ali, Rizka, Erham Budi Wiranto, Mahasri Shobahiya i Muh Nur Rochim Maksum. "Culture, Religion, and Harmony: The Struggle for Roles in Diversity in Indonesia". Revista de Gestão Social e Ambiental 18, nr 3 (8.03.2024): e05225. http://dx.doi.org/10.24857/rgsa.v18n3-099.
Pełny tekst źródłaStreszczenie:
Purpose: The purpose of this study is to analyze the contribution of religious attitudes to harmony, and the contribution of Javanese culture to harmony in the context of a multireligious society in Ngandong, Girikerto. As well as finding the most influential social capital in building harmony for a multireligious community in Ngandong Hamlet, Girikerto. Methods: This research is qualitative, presenting field data descriptively. Data collection was used in this study through in-depth interviews, observations, and literature studies. The data analysis carried out, first carried out at the time of recording field data, and the second was carried out after data collection was completed. Then conclude from the results of the data analysis. The data analysis process used follows the model developed by Creswell. Results and Conclusion: Based on the results of research conducted in Ngandong Hamlet, Girikerto the Javanese cultural heritage is firmly held by its citizens as the strongest social capital. This is evidenced by the involvement of citizens from various religious backgrounds to succeed in every cultural event in Girikerto. Cultural activities become a unifier of people of different religions. As a result, the Ngandong people can continue to preserve Javanese cultural values that prioritize harmony: harmony, togetherness, and oneness. Research implications: The impact of this research has proven that there is harmony in Ngandong, which can be seen directly in the form of social activities, starting from daily activities. Harmony in Ngandong emerged as a combination of religious expression with cultural expression (Javanese tradition) which has become Javanese cultural heritage and can be firmly held by its citizens as a strong social capital of harmony. Originality/value: The originality of this research lies in the concept of religion, culture, and harmony in Ngandong Girikerto Village, Yogyakarta, Indonesia.
42
Basthomi, Imam. "Millennial Generation's Views On The Myth Of “Jilu Marriage” In Nganjuk East Java". Dialog 43, nr 2 (21.12.2020): 225–34. http://dx.doi.org/10.47655/dialog.v43i2.390.
Pełny tekst źródłaStreszczenie:
One of Indonesia’s attractive cultures is available in the Javanese culture, especially in marriage tradition. Javanese marriage has been practiced in the forms of ritual or traditional ceremonies one of which is Jilu marriage. Jilu marriage is a customary law that prohibits a marriage between the fisrt child and the third child. Javanese people believe that the transgression of this law may bring about misfortune. This study explores how millennial generations view this tradition This research was conducted by using qualitative and quantitative approaches. Methods of collecting data include interview, literature review, and questionnaire. Quantitative data relies upon the statistic method while qualitative data is analyzed by reducing, exposing, and making conclusion. The study found that the mythology of Jilu marriage derives from Javanese ancestors’ beliefs that regard number 3 as sacred number. Interestingly, millennials views of this can be categorized into three groups: those who believe, those who do not take it into consideration, and those who are neutral.
Salah satu budaya di Indonesia yang menarik untuk dikaji adalah budaya Jawa. Salah satunya terletak pada bidang pernikahan. Dalam melaksanakan pernikahan ada serangkaian ritual atau upacara adat yang harus dilaksanakan. Salah satu aturannya adalah dilarang melakukan pernikahan Jilu, yakni menikahkan anak nomor satu dengan anak nomor tiga karena dipercaya akan mendatangkan malapetaka. Pada era modern masyarakat Jawa masih ada yang percaya terhadap tradisi tersebut dan ada juga yang sudah meninggalkan. Artikel ini bertujuan untuk memberikan deskripsi tentang mitos pernikahan Jilu dan pendapat generasi milenial tentang mitos tersebut. Penelitian ini menggunakan pendekatan kualitatif dan kuantitatif. Metode pengumpulan data menggunakan wawancara, studi pustaka, dan kuesioner. Data kuantitatif yang ada dianalis dan disajikan dengan model statistika (diagram batang dan lingkaran) dan dilakukan penarikan kesimpulan, sedangkan data kualitatif dianalisis dengan cara mereduksi serta memaparkan data, dan penarikan kesimpulan. Hasil penelitian ini menunjukkan mitos pernikahan Jilu berasal dari kepercayaan nenek moyang suku Jawa yang mengkeramatkan angka 3 dan dampaknya sering terjadi karena menjadi guneman masyarakat. Generasi milenial di Nganjuk ada yang percaya dengan tradisi Jilu, ada yang tidak percaya, dan ada yang bersikap netral.
43
Hidayat, Endik, i Miskan -. "PROSES DEMOKRASI DESA DAN STRATEGI PEMENANGAN BERBASIS BUDAYA JAWA DI PILKADES DESA TANJUNG KECAMATAN PAGU KABUPATEN KEDIRI". Aplikasi Administrasi: Media Analisa Masalah Administrasi 22, nr 1 (12.09.2019): 10. http://dx.doi.org/10.30649/aamama.v22i1.114.
Pełny tekst źródłaStreszczenie:
Implementationof Law No. 6 of 2014 concerning Villages, regulating the election of village heads simultaneously. In contrast to most post-reform studies in 1998 which analyzed village head election with a material approach or money politics. Instead this study elaborates on political strategy from the perspective of Javanese culture in village political contestation. The study begins identifying who the candidates who fought in Tanjung village head election, the extent to which a cultural approach through the idea of Javanese power effectively won the election of village heads so that research could add a variety of political strategy models to village head election and become role models in rural democracy. With qualitative methods and take case studies of Tanjung village, Pagu District, Kediri Regency. The study identified who were the candidates who fought in PilkadesTanjung village, and the extent to which spiritual resources through the idea of Javanese power and material resources effectively won the village heads election. This study concluded that all candidates for Tanjung village head using a Javanese culture-based political strategy originated from a source of spiritual power whose variation was divided into six categories: first, the Slametan ceremony at the tomb of the village founder. Secondly, pitou services come from kiai and dukun. Third, ownership of heirlooms. Fourth, pulung as a sign of power. Fifth, petungan to the Java calendar system. Sixth,luri lineage village head Keywords: Java Power,Contestant, Democracy,“Pilkades”
44
Prakoso, Imam. "Kesantunan dan Solidaritas dalam Prespektif Komunikasi Lintas Budaya Pada Masyarakat Jawa dan Kei". SHAHIH: Journal of Islamicate Multidisciplinary 4, nr 2 (28.12.2019): 123–37. http://dx.doi.org/10.22515/shahih.v4i2.1859.
Pełny tekst źródłaStreszczenie:
This paper aim to describe the form of cross-cultural communication through the politeness and solidarity aspect between the Javanese and Keinese community during the UGM community service program in Kei Islands for July – August 2013. This study conducted using a qualitative method carried out with a case study interpretation approach to investigate forms of cross-cultural communication between UGM community service students as representations of Javanese ethnicity and local residents. The data in this study were collected through direct observation by listening and note-taking techniques while interacting with the local people. The result showed that there are big differences in knowledge of politeness and solidarity between Javanese and Keinese ethnicity. The basic differences are shown by the openness of Keinese people. Strengths and openness of Keinese social ties make the way of their communication become associative and explicit. Whereas the Javanese people were concern about indirectness, implicit, and always avoiding conflict when they communicate with others. The finding of both cultural types divides into five communication aspects: the way of visiting someone’s house, understanding the concept of time or lexicon of ‘tomorrow’, greetings as convergence strategy, negotiating in the traditional market, and the emotional expression during the talk. However, the phenomenon of cross-cultural communication during the community service program (KKN) in July – August 2013 reflected the openness of Keinese people which represented the pluralism value of its customary law.
45
Hakim, Anwar, i Kiki Muhammad Hakiki. "PENENTUAN HARI BAIK PERNIKAHAN MENURUT ADAT JAWA DAN ISLAM (Kajian Kaida Al-Addah Al-Muhakkamah)". Nizham Journal of Islamic Studies 10, nr 1 (20.06.2022): 76. http://dx.doi.org/10.32332/nizham.v10i1.5092.
Pełny tekst źródłaStreszczenie:
Indonesian people are very famous for their customs and culture. In all aspects of life, whether related to worship rituals or any muamalah ritual, it is very closely related to customs that have existed for generations passed down by the ancestors of the Indonesian nation. Especially the Javanese people who are very close to the customs and culture that they have embraced. As an example of a custom that is still maintained today is to determine a good day to hold a marriage contract using the method of calculating the market day related to the birthday (weton) of the prospective bride and groom. This is when it is associated with marriage in Islam, it often causes polemics related to the law of determining the auspicious day of marriage based on the Javanese calculation formula.
46
Kooria, Mahmood. "The Dutch Mogharaer, Arabic Muḥarrar, and Javanese Law Books: A VOC Experiment with Muslim Law in Java, 1747–1767". Itinerario 42, nr 2 (sierpień 2018): 202–19. http://dx.doi.org/10.1017/s016511531800030x.
Pełny tekst źródłaStreszczenie:
This article examines the claims of Dutch East India Company (VOC) officials in the mid-eighteenth century regarding the Islamic source of a legal code prepared for the local population in Semarang, northeast Java. Although the VOC had encountered local legal cultures in Indonesia since the mid-seventeenth century, it preferred to circumvent those in favour of European laws whenever possible. But in the eighteenth century, VOC officials addressed indigenous legal systems more directly when the company sought possibilities for direct control. This resulted in the production of many codes on the legal status of Muslim and Chinese subjects of Indonesia. In the process of codification, some officials claimed to have consulted Islamic legal texts and Muslim jurists. One criminal code that came out of the effort supposedly took its rulings accurately from the Mugharrar, which is possibly the Muḥarrar written by the Islamic jurist ʿAbd al-Karīm al-Rāfiʿī (d. 1226). I argue that this assertion is baseless, and demonstrate that the very pretense is part of a larger colonial project that sought legitimacy from the indigenous subjects at a time of political and economic crises.
47
Huda, Miftahul, Agus Purnomo, Abdul Mun'im, Lutfi Hadi Aminuddin i Lukman Santoso. "Tradition, Wisdom and Negotiating Marriage and Inheritance Disputes on Javanese Muslim". Al-Istinbath: Jurnal Hukum Islam 9, nr 1 (30.05.2024): 25. http://dx.doi.org/10.29240/jhi.v9i1.9887.
Pełny tekst źródłaStreszczenie:
This study aims to find a negotiation model in the tradition of Javanese Muslim communities in resolving disputes regarding marriage and inheritance restrictions. When the reality of resolving marriage and inheritance disputes impacts family and community strife, this becomes crucial. The qualitative paradigm was used to construct this research, which included a series of observations and in-depth interviews with the disputed families and focus group discussions with informants in the East Java community. This research discovers three models for resolving the tradition of avoiding marriage and inheritance disputes in Javanese Muslim society with social components in a heterogeneous society. 1) negotiating the traditional cum theology model, 2) negotiating the tradition and law model, and 3) negotiating the traditional wisdom model. Furthermore, when many cultural traditions fade, the growing negotiation model can serve as the foundation for policy for local governments in generating variants of the nation's cultural traditions.
48
Muljohadi, R. Arif. "Kedudukan Anak Angkat Terhadap Bagian Waris Menurut Ketentuan Hukum Di Indonesia". Syaikhuna: Jurnal Pendidikan dan Pranata Islam 10, nr 2 (29.10.2019): 225–46. http://dx.doi.org/10.36835/syaikhuna.v10i2.3724.
Pełny tekst źródłaStreszczenie:
One of the main goals of marriage is to connect offspring. But not all married couples can have children. The absence of children can be one of the triggers of disharmony in household relations. So as to maintain its integrity, husband and wife adopt children. In adoption, children will certainly have legal consequences. Moreover in Indonesian law, adoption is carried out according to Islamic law, Common law (the customary law referred to is Central Javanese Common law), and Civil law. Where the three legal systems will of course cause different legal consequences. The legal consequences are related to the position of adopted children which includes family relationships, guardianship relationships, inheritance relationships, and other relationships. Regarding inheritance relations, in Indonesia there is still pluralism including Islamic inheritance law, Customary inheritance law and inheritance law in the Civil Code. So with the variety of applicable inheritance law, also contributed to differences in the inheritance portion obtained by adopted children.
49
Afrita, Oky Bima Reza. "“Matuya Metta” Creation of Javanese Dance Drama from the Story of Phra Lor". International Journal of Creative and Arts Studies 10, nr 1 (20.06.2023): 31–42. http://dx.doi.org/10.24821/ijcas.v10i1.7877.
Pełny tekst źródłaStreszczenie:
Matuya Metta is a Javanese dance-drama performance in the Yogyakarta dance style in the form of group choreography. This drama features the story of Phra Lor, famous in Thai literature. Matuya comes from the word “matu”, meaning mother, and “metta” meaning love. So, "Matuya Metta" means a mother's love. The reason for choosing the Phra Lor story is that there are similarities between the Thai a siang nam ritual and the Javanese tradition called tapa kungkum. Matuya Metta dance drama is expressed dramatically and symbolically. It is danced by three dancers and the piece contains in five segments. Javanese dance in the Yogyakarta style is the basis for the movements, namely the characters of alusan and putri luruh. The music is adapted to the atmosphere in the story and the character’s movements according to contemporary Javanese tradition. The performance combines recordings of gamelan instruments with digital music. The makeup and costume designs are inspired by Javanese dance and Thai ornaments. This dance-drama also uses minimal staging properties and settings to beautify the performance and help the audience understand the story. “Matuya Metta” Penciptaan Drama Tari Jawa dari Kisah Phra Lor Abstrak Matuya Metta adalah pertunjukan drama tari Jawa gaya Yogyakarta dalam bentuk koreografi kelompok. Drama ini menampilkan kisah Phra Lor yang terkenal dalam sastra Thailand. Matuya berasal dari kata “matu” yang berarti ibu, dan “metta” yang berarti cinta. Jadi, "Matuya Metta" berarti cinta seorang ibu. Alasan dipilihnya cerita Phra Lor adalah karena ada kesamaan antara ritual siang nam orang Thailand dengan tradisi Jawa yang disebut tapa kungkum. Drama tari Matuya Metta diekspresikan secara dramatis dan simbolis. Tarian ini ditarikan oleh tiga orang penari dan terdiri dari lima segmen. Tari Jawa gaya Yogyakarta menjadi dasar geraknya yaitu tokoh alusan dan putri luruh. Musiknya disesuaikan dengan suasana dalam cerita dan gerak-gerik tokoh sesuai tradisi Jawa kontemporer. Pertunjukan tersebut menggabungkan rekaman instrumen gamelan dengan musik digital. Desain tata rias dan kostumnya terinspirasi dari tarian Jawa dan ornamen Thailand. Drama tari ini juga menggunakan properti dan setting pementasan yang minim untuk mempercantik pertunjukan dan membantu penonton memahami ceritanya.
50
Devi Suci Windariyah i Maskud. "FOR GOLD AND THE BLESSING OF GOD: THE RATIONAL CHOICE FOR USING THE RABU WEKASAN AMULET IN THE EAST JAVANESE MUSLIM COMMUNITY". Al'Adalah 26, nr 2 (29.12.2023): 283–96. http://dx.doi.org/10.35719/aladalah.v26i2.376.
Pełny tekst źródłaStreszczenie:
Several scholars have different opinions regarding the law of the Rabu Wekasan amulet that lives in the Javanese Muslim community. However, despite these differences, the East Javanese Muslim community still carries out and uses amulets to carry out these rituals. This research aims to determine amulet users' perspectives on life, mindset, and worldviews, especially in the Sempen, Sumbertengah, Mumbulsari, and Jember communities. Researchers use a rational choice theory where a person's actions are primarily determined by values or choices using data collection techniques such as interviews, observation, and documentation. The research results reveal three typologies of amulet users' mindsets: 1) Tabarrukan, using the Rabu Wekasan Amulet as a wasilah (intermediary) to ask for protection from Allah; 2) Economic aspect, using Rabu Wekasan amulets to protect their economic level from losses; and 3) Social aspect: using Rabu Wekasan amulets to maintain peace and public health.