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DIALEKTIKA KESENIAN JARANAN THEK DI PONOROGO DENGAN AGAMA ISLAM Ahmad Choirul Rofiq; Erwin Yudi Prahara
Kodifikasia: Jurnal Penelitian Islam Vol 14, No 2 (2020)
Publisher : IAIN PONOROGO

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/kodifikasia.v14i2.2192

Abstract

Sejarah kesenian Jaranan Thek di Ponorogo terkait dengan Kerajaan Kediri dan Kerajaan Bantarangin (Ponorogo). Kesenian Jaranan Thek bersumber dari kesenian jaranan di Kediri yang kemudian dikembangkan para seniman Ponorogo. Diyakini bahwa kesenian Jaranan Thek ada sejak zaman Kerajaan Wengker. Kesenian ini dinamakan Jaranan Thek karena diambil dari barongan (caplokan kepala naga) yang disebut Thek dan berbunyi “thek” ketika dibuka dan ditutup. Tahun 2009 didirikan paguyuban Jaranan Thek pertama bernama Turonggo Wengker di Kecamatan Jetis (Kabupaten Ponorogo) dan pada 2017 dibentuk Ikatan Seni Jaranan Thek Ponorogo (ISJTP) sebagai organisasi pemersatu seluruh paguyuban. Jaranan Thek berfungsi untuk pelestarian kebudayaan masyarakat Ponorogo dan hiburan masyarakat. Demi pelestarian kesenian Jaranan Thek, maka komunitas kesenian ini melakukan inovasi. Pertama, penyisipan kisah Kelono Sewandono (dari Kerajaan Bantarangin) dengan Dewi Songgolangit (dari Kerajaan Kediri). Kedua, penambahan variasi lagu (shalawatan, tembang Jawa, Campursari, maupun lagu populer di masyarakat). Ketiga, penambahan alat musik modern (misalnya, drum dan organ elektrik) sambil mempertahankan gamelan. Keempat, kombinasi Jaranan Thek dengan kesenian lain (misalnya, tari tayuban dan jathilan). Kelima, penyelarasan dengan ajaran Islam (misalnya, doa, ayat, maupun lafadh bernuansa Islam). Kesenian Jaranan Thek berkembang di masyarakat Islam Abangan yang masih mempertahankan tradisi-tradisi animisme, dinamisme, Hindu, dan Buddha yang ada sebelum kedatangan agama Islam, misalnya pemakaian sesajen, persembahan kepada makhluk halus, dan permintaan bantuan kepada makhluk halus agar merasuki pemain Jaranan Thek. Dialektika Jaranan Thek dengan agama Islam terwujud secara mencolok dalam bentuk sinkretisme setelah unsur-unsur keislaman dimasukkan dalam Jaranan Thek, misalnya ketika pawang (gambuh) menggunakan ayat, doa, atau lafadh bernuansa keislaman untuk memulai ataupun mengakhiri pementasan, serta menyadarkan pemain yang kesurupan. The history of Jaranan Thek's art in Ponorogo related to the Kingdom of Kediri and the Kingdom of Bantarangin (Ponorogo) because Jaranan Thek's art was from jaranan art in Kediri. It was believed that Jaranan Thek has existed since the Kingdom of Wengker. This art is called Jaranan Thek because it is taken from the barongan or clipped head of a dragon called Thek with its sound of "thek" when opened and closed. In 2009 the first Jaranan Thek group (Turonggo Wengker) was founded in Jetis District (Ponorogo Regency) and subsequently in 2017 the ISJTP (Ikatan Seni Jaranan Thek Ponorogo or the Ponorogo Thek Jaranan Art Association) was formed as the unifying organization of all Jaranan Thek groups in Ponorogo. The Jaranan Thek's art is performed to preserve the culture of Ponorogo and at the same time as a means of entertainment for public. For the sake of preservation of Jaranan Thek's art, there are many innovations in Jaranan Thek.  First, the insertion of the story of Kelono Sewandono (from Bantarangin Kingdom) with Dewi Songgolangit (from Kediri Kingdom). Second, the addition of song variations (with shalawatan, Javanese song, Campursari, and popular songs). Third, the addition of modern musical instruments (drums and electric organs), besides gamelan (traditional music instruments). Fourth, the combination of Jaranan Thek with other arts (tayuban and jathilan). Fifth, alignment with the teachings of Islam (Islamic prayers, verses, and sayings). The Jaranan Thek's art developed among the Abangan Islamic community who still retained the animism, dynamism, Hindu and Buddhist traditions that existed before the arrival of Islam, such as the use of offerings to spirits and requests for help to spirits to protect the players of Jaranan Thek. The Jaranan Thek's dialectics with Islam appears prominently in the form of syncretism between Islamic elements and Jaranan Thek's art.
Mosque Community: Economic Empowerment and Legal Counseling (Strengthening the “Thoriqul Huda” Mosque Congregation in Dorokenong Hamlet, Tulung Village, Sampung District, Ponorogo Regency) Anwar Mujahidin; Kelik Wardiono; Erwin Yudi Prahara; Arief Budiono; Dewi Iriani
Masyarakat Berdaya dan Inovasi Vol. 2 No. 1 (2021): April
Publisher : Research and Social Study Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33292/mayadani.v2i1.36

Abstract

The mosque is not only a place for congregation to pray five times a day. Mosques have social, educational and even economic functions. LP3M IAIN Ponorogo has developed mosque posdaya with the aim of empowering the community on the basis of a mosque. The principle of empowerment used is emancipatory, which is to organize the community by placing the community as the subject (subject) with the empowerment paradigm that rests on the community (community based development). The program called the mosque's Posdaya is centered at the Thoriqul Huda mosque, Dorokenong Hamlet, Tulung Village, Sampung Ponorogo District. The revitalization of the function of the Thoriqul Huda mosque is carried out by empowering the economy of congregations who are economically disadvantaged or called pre-prosperous communities. Economic empowerment activities are manifested through entrepreneurship training activities for plastic bag making and marketing. The activity is aimed at providing life skills for preprosperous families of mosque congregations. In the next stage, improving the life skills of congregations from underprivileged families must be supported by capital and network access. Mosques develop amil zakat institutions and mosque cooperatives by strengthening mosque religious management.
Tradisi Longkangan Sebagai Konvensi Budaya Lokal dan Agama Islam di Desa Binade Kecamatan Ngrayun Kabupaten Ponorogo Erwin Yudi Prahara; Waris Waris; Eko Saputro
MA'ALIM: Jurnal Pendidikan Islam Vol 3, No 02 (2022): MA'ALIM: Jurnal Pendidikan Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/maalim.v3i2.4949

Abstract

One of the traditions that includes local culture in Ponorogo is the Longkangan Tradition. The existence of the longkangan tradition has had various impacts on the lives of the people of Binade village, Ngrayun Ponorogo sub-district, mainly in the relationship between Islam and Javanese tradition which eventually formed a convention. This research uses a qualitative descriptive approach that explains the community's perceptions and the existence of local cultural and Islamic religious conventions in the Longkangan tradition. In this study, it was found that the people of Binade village as a whole are Muslim and come from Javanese tribes. Nearly all Binade villagers take water from the river or Belik. Therefore, the Longkangan tradition emerged, which aims to bring gratitude to God for the abundance of water sources for the community. In addition, the longkangan tradition also aims to commemorate services and pray for the spirits of the ancestors who have opened villages and water sources in Binade village. The conclusion of this research is that the conventions or agreements that exist in the longkangan tradition are still being obeyed by the Binade village community. In this case there is no written law regulating the longkangan tradition, but the existence of this convention has made the longkangan tradition still preserved until now. Until now the Longkangan tradition is still preserved as a convention of local culture and Islam.