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Jurnal Budaya Nusantara
Published by Universitas PGRI Adi Buana Surabaya
ISSN : 23553367     EISSN : 25978802     DOI : https://doi.org/10.36456/b.nusantara.vol3.no2
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Environmental Science Languange, Linguistic, Communication & Media Social Sciences
Diterbitkan dalam bentuk jurnal yang berfungsi sebagai media hasil disseminasi penelitian dan karya ilmiah, yang bertujuan untuk menambah wawasan dalam science, knowledge, skill, dan ability dalam bidang pendidikan, seni, budaya dan desain pada aspek olah gerak, rupa, teater, sastra, suara dan bunyi-bunyian yang berada dalam khasanah budaya Nusantara.
Arjuna Subject : Seni dan Humaniora - Seni Visual dan Seni Pertunjukan
Articles 216 Documents
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Kerupuk Klenteng Bojonegoro Dalam Perspektif Sejarah dan Gastronomi Budaya M. Dwi Cahyono; Henri Nurcahyo
Jurnal Budaya Nusantara Vol 5 No 2 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no2.a5277

Abstract

Kerupuk (kadang ditulis krupuk) adalah sejenis makanan ringan yang terbuat dari tepung tapioka dan dikonsumsi sebagai pelengkap makanan pokok berupa nasi atau lainnya. Pada umumnya kerupuk bukanlah makanan yang dapat “berdiri sendiri” melainkan hanya sebagai pelengkap, sebagaimana juga rempeyek. Berbeda dengan keripik atau rambak, yang dapat dikonsumsi secara mandiri, meski sebetulnya rambak juga digolongkan sebagai jenis kerupuk. Bagi penggemar kerupuk, makan nasi tanpa kerupuk rasanya seperti ada yang kurang dan tidak lengkap. Kerupuk telah meniti perjalanan yang sangat panjang, lintas waktu, lintas masa, maka ada kerupuk tertentu yang menjadi "benda warisan" dari suatu generasi ke generasi berikutnya. Kerupuk merupakan produk budaya, maka benda warisan ini bisa dibilang sebagai "warisan budaya (heritage)". Kerupuk dalam konteks ini merupakan aset budaya yang dimiliki oleh negara atau lebih khusus lagi milik khas dari suatu daerah, yang diistilahi dengan "heritage lokal (daerah)'. Terbukalah kemungkinan ada suatu jenis kerupuk tertentu yang jadi ikon daerah, sebab ketenaran daerah itu justru karena kerupuk tertentu. Dalam hal ini Kerupuk Klenteng Bojonegoro (Kerupuk Bangjo) sudah menjadi salah satu ikon Kabupaten Bojonegoro lantaran memiliki kesejarahan yang panjang, (sejak tahun 1929) hingga dikelola oleh generasi keempat.
RITUS BELUK DALAM PERSPEKTIF ESTETIKA PARADOKS Sri Sutrianti
Jurnal Budaya Nusantara Vol 5 No 2 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no2.a5833

Abstract

Beluk ritual ceremony, is a form of belief in agrarian society, especially field farmers. In the beginning, Beluk was a form of calling between farmers in far-flung huts, to avoid fear of wild animals in forest areas. The way of connecting with each other is in the form of a song with a loud or high tone. A paradoxical aesthetic theory approach with research methods through library and internet media, as well as a psychological perspective is very possible, because at that time the farmers were trying to open the fields for their livelihood. But the ancestral ordinances made a value of how the living system they built at that time. Like what has been done until now in the Ciapus community, Banjaran District, Bandung Regency. A proof that the current form of the Beluk rite proves the representation of his ancestors who built a system of connectedness between nature and human life. This means that life experience which is manifested in a way of life, is a form of belief in determining the system of “live and living”
MENUMBUHKAN SIKAP PERSATUAN MELALUI TRADISI LOPIS RAKSASA DI KOTA PEKALONGAN Yusuf Rozin; Atiqa Sabardila
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5684

Abstract

This article has the following objectives: (1) the background of the giant lopis tradition, (2) when to implement the giant lopis tradition in the krapyak of Pekaongan City, (3) The attitude of unity through the giant lopis tradition in Pekalongan City. This study used a qualitative descriptive method, data collection was carried out by observation and regional archives through the official website of Pekalongan City. The results of this study indicate that the Lopis Giant "syawalan" tradition in Pekalongan City is still carried out from generation to generation and is carried out on the 8th of Shawwal. Krapyak residents carry out sunnah fasting which is highly recommended by KH. Abdullah Sirodj on the 2-7th of Shawwal which then on the 8th of Shawwal the Shawwalan tradition was carried out. This syawalan tradition also increases the sense of unity and mutual cooperation among the people of Krapyak itself and is a reflection that mutual cooperation and unity can strengthen and strengthen ties of kinship.
MAKNA FILOSOFIS TRADISI WIWIT PANEN MASYARAKAT DESA MURUKAN KECAMATAN MOJOAGUNG: Proses Pelaksanaan Tradisi Wiwit Panen dan Makna Filosofis Tradisi Wiwit Panen Elsa Nandita Sari; Bagus Wahyu Setyawan
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5687

Abstract

Penelitian ini berawal dari ketertarikan peneliti terhadap tradisi wiwit panen pada masyarakat desa murukan yang terletak di kecamatan mojoagung yang masih dilestarikan dan dikembangkan sampai saat ini. Upacara wiwit merupakan suatu tradisi memulai memotong padi menjelang panen dengan berbagai ritual upacara dan hanya dilakukan oleh seseorang yang bermata pencarian sebagai petani. Tradisi wiwit masih ada dan masih dilakukan oleh masyarakat petani desa murukan dengan cara yang lengkap. Permasalahan yang dikaji dalam penelitian ini adalah bagaimana proses pelaksanaan tradisi wiwit panen Desa Murukan Kecamatan Mojoagung dan bagaimana makna filosofis tradisi wiwit panen Desa Murukan kecamatan Mojoagung. Metode yang digunakan dalam penelitian ini kualitatif deskriptif. Teknik pengumpulan data dengan observasi, wawancara dan simak catat. Dari hasil penelitian ditemukan bahwa pertama, masyarakat Desa Murukan melakukan tradisi wiwit panen secara rutin dalam setiap tahun, pelaksanaanya menentukan hari, perlengkapan sesaji, yang kedua makna filosofis dari tradisi wiwit panen di Desa Murukan tidak melenceng dari ajaran agama islam melainkan mempererat budaya dan tradisi yang sudah turun temurun dilestarikan sehingga tradisi wiwit panen tetap terlaksanan seiring perkembangan zaman.
TRADISI BAJAPUIK MASYARAKAT MINANGKABAU DI PARIAMAN Andriyansyah; Yulfira Riza
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5707

Abstract

In the marriage process, of course, there will be various traditions that are different in each region, for example, such as the bajapuik tradition carried out by the Minangkabau community in Pariaman. This article aims to find out the explanation of the bajapuik tradition, both in terms of its meaning, procedures, and people’s views on the tradition. The method of writing this article is done by using the quantitative causality method, namely library research by reading articles related to the bajapuik tradition. Bajapuik tradition is a pre-wedding activity by giving bajapuik money from the bride’s side to the groom’s side. The amount of the bajapuik money itself depends on the title, education, and occupation of the prospective groom. This tradition has a positive goal, namely to strengthen family relations and to respect each other between the two sides of the bride’s family. Because bajapuik has been carried out for a long time, of course people will get used to it and it will feel strange if there is a wedding in Pariaman that does not use this bajapuik tradition. Those who do not do it will surely get social sanctions in the form of innuendo, gossip and be looked down upon by the local community. The community will assume that the bride’s family does not respect the groom’s family and does not respect the customs that have been implemented so far.
PERAN GENDER MEMPELAI WANITA DALAM RITUAL MUNGGAH LAWAH PADA PERNIKAHAN MATRIARKI ADAT BALI Johan Alvin Khosuma; Darmawan Muttaqin
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5709

Abstract

Pada umumnya dalam prosesi pernikahan, mempelai pria melakukan upaya untuk meminang mempelai wanita. Namun, dalam budaya adat pernikahan Bali, yang terjadi justru sebaliknya. Setiap prosesi justru dilalui pihak mempelai wanita untuk mendapatkan restu dari keluarga mempelai pria. Salah satunya adalah dalam ritual Munggah Lawang dimana pihak mempelai wanita mendatangi kediaman mempelai pria untuk mengetuk pintu sebagai tanda permohonan agar permintaan terhadap keluarga mempelai pria disetujui. Dalam ajaran Hindu yang banyak dianut oleh masyarakat Bali, wanita dianggap memiliki kedudukan tinggi dan istimewa sehingga melakukan hal-hal yang dianggap penting. Fenomena ini menarik untuk ditinjau dari sudut pandang ilmu psikologi dilihat dari teori gender dan teori perilaku terencana.
PERAN NINIK MAMAK,MAMAK DAN KAMANAKAN DI MINANGKABAU Muhammad Chairul Umar; Yulfira Riza
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5733

Abstract

In Minangkabau the role of ninik mamak, mamak and kamanakan is very important. For example, when there is a problem between communities, it is Ninik Mamak who will handle it. So what's the difference between ninik mamak and mamak? So Ninik mamak consists of several penghulu, existing tribes, while the mamak is the mother's brother. Ninik mamak are elders in the tribe and in their nagari, usually ninik mamak are traditional leaders in Minang whose leadership is usually traditional, the position of ninik mamak is usually different, some are equal and some are tiered. This article aims to determine the role of ninik mamak, mamak and kamanakan both in terms of function and meaning. Method From writing this article using the library, namely reading existing sources such as articles related to the theme. In Minang, the role of mamak is very important to the child. Mamak, will teach all things about the norms that exist in the family, with that kamanakan who will carry on for the next if Mamak is no longer there. and the mamak acts as a protector for her sisters and keeps the inheritance, then as a mamak, she must set a good example for her kamanas so that her kamanas will emulate her mamak's attitude. With a good upbringing from mamak then kamanakan will be noticed by the community
MAKNA TRADISI KHATAM AL-QUR'AN PADA UPACARA PERNIKAHAN DI DESA RAHUNING 1, ASAHAN Destia Luvita Sari
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a5916

Abstract

This study seeks to reveal the tradition and process of implementing Khatam Al-Qur'an at a wedding ceremony in Rahuning I village, Asahan Regency. Khatam Al-Qur'an is one of the common rituals performed by people who want to get married, especially in Rahuning I Village, Asahan Regency. Khatam Al-Qur'an literally means that you have finished learning to read the Qur'an. However, at the wedding ceremony in Rahuning I village, khatam Al-Qur'an is not only interpreted as a form of gratitude for the ability to read the Qur'an, but also as a sign of gratitude to the teacher who teaches reading the Qur'an, and as a reminder that the Qur'an must continue to be used as a guide in the household's ark later, and with the Qur'an the household will be blessed with many blessings from Allah SWT. This study uses a descriptive qualitative research method with a phenomological approach. By extracting data through observation, and in-depth interviews with the Koran teacher (the person who finishes the process), the bride (the person who finishes it), and people who are involved in the tradition. The implementation of this tradition begins with making a hall (bale), opening by the Koran teacher, reading the surah of the Qur'an starting from Surah Ad-Dhuha to Surah Annas which is read in rotation by 5 or more people, praying for the completion of the Koran, handing over the hall (bale) to the Koran teacher, and finally sungkem to the Koran teacher and the two parents.
UPAYA ADAPTASI MASYARAKAT MUSLIM DENGAN BUDAYA TRADISIONAL DIKAWASAN SUKU TENGGER Dwi Indah Lestari; Heri Kurnia
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a6035

Abstract

The Tengger Tribe community who lives in the Argosari area in the Tengger Semeru National Park area with all its uniqueness that is able to attract public attention from domestic and foreign tourists. It can not be separated by the local culture of indigenous peoples who persist with all the uniqueness of culture as a characteristic of their personality. The various traditional activities or traditional cultures that develop in the area create unrest for the Muslim minority living in the argosari area. These cultures bring belief in the spirits of the ancestors with the form of offerings, which means they believe in gods other than Allah. The series of customs carried out by the Tengger tribe mostly use elements of Hindu religious culture. So, Muslim minorities are required to be tolerant and broad-minded. The Muslim minority must be selective in taking the positive and negative sides from various existing points of view, and be able to select negative and positive things that can be applied in life.
KESEPAKATAN NIKAH ADAT UMA BUAHAN SUKU TETUN DALAM TERANG GEREJA KATOLIK Alfrid Mali
Jurnal Budaya Nusantara Vol 5 No 3 (2022): NUSANTARA DAN RITUS
Publisher : Universitas PGRI Adi Buana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36456/b.nusantara.vol5.no3.a6160

Abstract

Semua budaya dan agama mempunyai ritus atau kebiasaan tersendiri mengenai Perkawinan. Ada prosedur dan tatacara untuk melaksanakan perkawinan tersebut. Karena keberagaman latar belakang budaya maupun agama menjadikan keberagaman pelaksanaan tahapan perkawinan. Penulisan ini mengangkat mengenai kesepakatan nikah adat ‘Uma Buahan’ Suku Tetun yang ada di Pulau Timor dalam Terang Gereja Katolik. Perjumpaan Kesepakatan Nikah antara Budaya dan Agama yang saling mendukung atau bisa juga saling bertentangan. Ada diskusi dan dialog dari kedua persepsi baik Budaya dengan Agama yang mencapai pada sebuah tujuan yakni kesejahteraan Keluarga. Tujuan kesepakatan Nikah dari Budaya atau Agama menemukan titik temu bersama dari dua perspektif untuk kebaikan bersama terhadap calon pasangan, keluarga besar dari kedua calon pasangan. Penulisan ini menggunakan metode Refleksi Analisis Fenomenologi Budaya dengan tinjau Hukum Gereja perkawinan Agama Katolik. Makna dan arti dari tahapan Pernikahan yang memiliki kesepakatan nikah dalam budaya ‘Uma Buahan’ Suku Tetun direfleksikan dan dianalisis dalam Gereja Katolik dengan Hukum Gereja Perkawinan. Perjumpaan ini akan menemukan sebuah pandangan baru yang bisa diterima budaya maupun agama dalam tahapan pernikahan. Inti dari Pembahasan ini melihat dialog budaya dan agama.

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