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All Journal JSW (Jurnal Sosiologi Walisongo) Proceedings of International Conference on Da'wa and Communication
Mu'adi, Sholih
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Religion Arts Humanities Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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Habitus and Symbolic Violence in Sar Culture, Merauke, Papua Hallatu, Trinovianto George Reinhard; Wisadirana, Darsono; Mu'adi, Sholih; Chawa, Anif Fatma
JSW (Jurnal Sosiologi Walisongo) Vol 5, No 1 (2021)
Publisher : Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/jsw.2021.5.1.6179

Abstract

The sar culture is the pre-existing culture of the Kanum tribe whose implementation is aimed to maintain and preserve nature. Sar culture not only has a positive influence on the environment, but it also represents symbolic violence against women and the Kanum people. This research is aimed to describe sar culture based on the theory of habitus and symbolic violence by Bourdieu. This research involved a qualitative descriptive method, in which the data was obtained from in-depth interviews with Kanum tribal head, Kanum tribe elders, and some village residents involved in sar, observation in Naukenjerai district, and supported by literature review. All collected data were then analyzed descriptively according to the concepts of habitus and symbolic violence by Bourdieu. The research results show that sar culture is a habitus resulting from an interaction between human beings and their nature that has existed for long before. Besides that, there is symbolic violence to the Kanum women and also to the Kaum people, which done by the Kanum men and the leaders of the Kanum tribe as the dominant actors.
Da'wa, Keris, and Community Elites in Java Ismail, Muchammad; Mu'adi, Sholih
Proceedings of International Conference on Da'wa and Communication Vol. 3 No. 1 (2021): Initiating a New Paradigm on Da’wa and Communication for the Post-Pandemic Era
Publisher : Da’wa and Communication Faculty of the Sunan Ampel State Islamic University, Surabaya, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/icondac.v3i1.468

Abstract

The keris is recognized as an heirloom by the people of the archipelago until now it is still interesting to study. Why is that. It is undeniable that many people are pro and contra of the keris cultural heritage. This study is to see people’s view on Keris. This study uses a qualitative approach with a phenomenological approach. One of the research methods used is participant observation The results of the data findings there are three discussions, among others; a) the history of the keris has existed since the Hindu-Buddhist era in Java. Keris comes from the Keker language and Aris Kekeran means fence (barrier, warning, control). Meanwhile, Aris means calm, steady, smooth. b) Keris in the Islamic perspective, Islam does not prohibit owning a keris because it is an asset of cultural capital in religion for preaching by the elite of society. c) the form of elite behavior in the possession of a keris there is a moderating attitude that the keris must be preserved to the community including the elite making it the object of the keris as a medium of da'wah d). keris as a moral and ethical symbol, during the movement of the Walisongo the keris was not just a noble iron aji, but in it contained the values ​​and philosophy of the meaning of exemplary life, the keris for its owner was the embodiment of prayer to God by the master to the owner of the keris.
Co-Authors Anif Fatma Chawa Darsono Wisadirana Muchammad Ismail, Muchammad Trinovianto George Reinhard Hallatu, Trinovianto George Reinhard