Religion, Culture, and State (RCS) journal is a multi-disciplinary peer-review journal focused on religion, culture, local traditions, and politics. The journal received social science research results, including Sociology, Anthropology, communication, international relations, law, and various other interdisciplinaries. CRCS jounral managed by Study Center of Islamic Culture and Society (ICS) Universitas Mataram. Indexed By
Perubahan Status dan Persepsi Masyarakat Lokal Terhadap Eksistensi Kelompok Bangsawan (Menak) di Lombok Tengah
Penelitian ini bertujuan untuk mengetahui konstruksi munculnya kelompok Menak dalam struktur sosial masyarakat di Desa Darek dan hak-hak istimewa apa saja yang dimiliki dan untuk mengetahui proses perubahan nilai sosial atas kelompok menak dan faktor-faktor penyebab perubahan dan untuk mengetahui dampak perubahan nilai pada eksistensi dan perilaku sosial kelompok menak di Desa Darek. Penelitian ini menggunakan metode kualitatif untuk mendapatkan data yang mendalam dengan pendekatan eksplanatif. Penelitian ini dilakukan di Desa Darek Kecamatan Praya Barat Daya dengan unit analisis dalam penelitian ini ialah masyarakat Desa Darek. Penentuan informan dilakukan dengan teknik purposive sampling dengan jumlah informan sebelas orang terdiri dari tokoh masyarakat, masyarakat menak.masyarakat jajar karang. Penelitian ini menggunakan teori tindakan sosial Max Weber dan Fungsionalisme Struktural R.K Merton sebagai analisis hasil penelitian. Hasil penelitian menunjukan bahwa perubahan Nilai sosial pada masyarakat Menak yang berada di Desa Darek sudah mulai terjadi perubahan oleh arus zaman yang menyebabkan Menak pada zaman yang serba moderen sudah tidak menjadi panutan atau pun menjadi pedoman dalam kehidupan sehari-hari seperti pada zaman dahulu yakni Menak sangat dihormati dan dijadikan contoh kehidupan bermasyarakat. Tingkat kebangsawanan yang ada di desa Darek saat ini masih ada yaitu pertama Raden untuk laki-laki bangsawan dan perempuan menyandang Dende. Lalu untuk bangsawan Laki-laki dab Baiq untuk bangsawan perempuan. Perbedaan bangsawan zaman dahulu dan Bangsawan Zaman sekarang sangat berbeda.
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MINORITY MUSLIMS IN NORTH BALI: IDENTITY ON THE MAKING
Indonesia faces specific problems in creating and maintaining national unity due to the heterogeneity of its citizens. Identification with and primary loyalty to the nation has to be reconciled with different regional groupings which draw on language, custom, and religion to preserve their distinctiveness. Many of these complex patterns of identity may be called ‘ethnic’ and have the potential to divide the nation internally. The investigation of socio-religious and cultural plurality in such an ethnically rich nation as Indonesia challenges us to identify not only the essential factors responsible for maintaining cultural group identity, but also to show how this occurs within the broader achievement of national unity. The purpose of my study of the Muslim Balinese community in Pegayaman is to clarify issues involved in cultural heterogeneity In this case the socio-cultural diversity of Indonesia is manifest in Bali more in religious rather than in broader ‘ethnic’ category. This article generally depicts the way the Muslims of Pegayaman in Northern Bali have maintained a separate socio-religious and cultural identity amidst a majority of Hindu-Balinese. Although their livelihood is heavily surrounded by an environment where the socio religious norms of the majority of population are different to their own, they have succeeded in maintaining their separate cultural identity. This study will pay specific attention to the following areas: 1) the Muslims defense mechanism vis-Ã -vis external challenges to their collective integrity; and 2) the degree to which the Muslims interact with the Hindu population.
What causes radicalisation and violent extremism to emerge? Such a question has been the forefront of the world’s political agenda as the sense of urgency surrounding terrorism continue to rise. Schools of research have been conducted to reveal social and psychological factors motivating individuals to adopt the ideologies related to violent extremism and radicalisation. However, comprehensive conclusions translatable to policy making are still lacking. In fact, to be able to effectively and expediently address the underlying issues, we must all stand on a common ground, namely, we must return to the starting point of each individual: the family. We must then consider a potential key actor in their pursuit of a potential solution: mothers. Therefore, the purpose of this explanatory study is to investigate mothers’ perception on what causes violent extremism and what actions they should undertake to tackle the issue. A multiple-case study design was used. Eight randomly selected mothers whose children are in their adolescent within Babakan sub-urban area of Mataram city, West Nusa Tenggara, participated. Data were obtained from individual, digitally recorded face-to-face semi-structured interviews. The findings from this explanatory study suggest that the women had moderate knowledge towards violent extremism and radicalisation and aware of their critical roles in preventing their children from exposure to terrorism-related ideologies. Further, the study provides insights into how male domination tends to prevent the women to play the key roles in countering terrorism as, in local context, the issues related to this are sound rather masculine.
KEPERCAYAAN (BELIEF) MASYARAKAT LOKAL PADA NILAI-NILAI MISTIK MASJID KUNO REMBITAN DI DESA REMBITAN, KECAMATAN PUJUT, KABUPATEN LOMBOK TENGAH.
Penelitian ini bertujuan untuk mengetahui nilai-nilai mistik pada Masjid Kuno Rembitan di Desa Rembitan, Kecamatan Pujut, Kabupaten Lombok Tengah. Masjid Kuno Rembitan merupakan salah satu situs peninggalan tertua dan bersejarah di Pulau Lombok yang didirikan oleh seorang wali yang bernama Wali Nyatok pada abad Ke-16 sekaligus da’i atau penyebar agama Islam di Pulau Lombok bagian Selatan. Keberadaan Masjid Kuno Rembitan masih banyak masyarakat belum mengetahui sejarahnya. Masjid Kuno Rembitan berfungsi sebagaimana fungsi masjid pada umumnya. Terdapat juga beberapa fungsi Masjid Kuno Rembitan yang membedakannya dengan fungsi masjid pada umumnya dan masjid kuno yang ada di Pulau Lombok yakni sebagai tempat masyarakat Rembitan melaksanakan tradisi-tradisi tertentu. Selain itu, yang tergolong khas dan unik dari Masjid Kuno Rembitan sekaligus pembeda dengan masjid kuno yang ada di Pulau Lombok ini ialah setiap struktur bangunan memiliki makna atau nilai filosofi dan terdapat kepercayaan nilai mistik pada Masjid Kuno Rembitan yang diyakini oleh masyaratat Rembitan sampai pada saat ini. Sehingga, penelitian ini bertujuan untuk mengetahui 1) Sejarah, struktur dan nilai filosofi bangunan, dan tradisi masyarakat di Masjid Kuno Rembitan di Desa Rembitan, Kecamatan Pujut, Kabupaten Lombok Tengah, dan 2) Kepercayaan masyarakat pada nilai-nilai mistik di Masjid Kuno Rembitan. Penelitian ini menggunakan metode penelitian Kualitatif dengan pendekatan Fenomenologi dan menggunakan Teori Konstruksi Peter L. Berger dan Thomas Luckman sebagai alat analisa. Adapun teknik penentuan informan ialah menggunakan teknik purposive sampling. Berdasarkan hasil penelitian menunjukkan bahwa Masjid Kuno Rembitan didirikan oleh Wali Nyatok pada abad Ke-16 yang diyakini berasal dari Bagdad Asia Timur Tengah. Nilai-nilai mistik pada Masjid Kuno Rembitan merupakan sebuah hasil konstruksi masyarakat melalui intraksi 3 (tiga) proses dialektika. Pertama, proses eksternalisasi yang terdapat pada Masjid Kuno Rembitan dapat ditemukan yang digunakan sebagai tempat masyarakat Rembitan melaksanakan tradisi-tradisi seperti tradisi angsor, Hari Raya Idul Fitri dan Idul Adha, Maulid dan Isra’ Mi’raj Nabi Muhammad SAW, tradisi mal-mal, dan tradisi membayar nazar. Kedua, proses obyektivasi pada Masjid Kuno Rembitan terdapat pada aturan dalam pembayaran nazar bahwa bagi masyarakat yang meminta hajat pada Masjid Kuno Rembitan, kemudian hajat tersebut terwujud, maka diharuskan membayar nazar pada masjid kuno menggunakan serabi dan daun pare yang dicampur dengan biji antap hijau yang dibuat sayur santan. Hal ini merupakan sebuah aturan yang berada di luar diri individu yang bersifat memaksa. Kemudian, pada Masjid Kuno Rembitan terdapat pula nilai-nilai filosofi pada struktur bangunan masjid sebagai suatu kenyataan objektif. Ketiga, proses internalisasi pada Masjid Kuno Rembitan berlangsung melalui sosialisasi primer maupun sekunder. Pada Masjid Kuno Rembitan, sosialisasi yang terdapat pada masyarakatnya ialah sosialisasi primer, dimana orangtua mengajarkan generasinya ikut dalam perayaan atau tradisi-tradisi pada Masjid Kuno Rembitan.
Copyright (c) 2022 RELIGION, CULTURE & STATE JOURNAL
In this digital era, it is very important to have various strategic policies to counter terrorism in many aspects, including from linguistic point of view. It is a fact that the world is multilingual and the multilingualism management constitutes a problem to be overcome (Calvet 1998), especially how to prevent the spirit of terrorism from affecting the language use of Indonesian multilingual communities. A language policy (Spolsky 2009) includes diverse domains such as education, family, government, etc. From some studies that I have done regarding language policy in Indonesia there has never been a policy related to how linguistic strategies to counter terrorism. Based on that condition, my study is very significant to give contribution for peace Indonesia. This study was done by using secondary and primary data. This paper tries to explain how is the strategy to overcome terrorism from lingusitic point of view. It seems that the language policy in Indonesia has not accommodated strategic steps how to linguistically deal with terrorism both in the regulatory aspects and at the level of implementation in the community so that it is necessary to immediately revise the existing language regulations both at national and local levels.
The thoughts and actions of religious radicalism in Indonesia are increasingly massive and hard to prevent. The existence of this group is neatly organized with the large followers, especially among young people. Their understanding of Islam is very textual-atomistic. Theirslogan conveys the enforcement of the caliphate or the law of Allah in the totality of human life both in society and a state. The presence of this group greatly threatens the existence of ukhuwah Islamiyah and ukhuwainsaniyah. The struggle against the threat in Indonesia requires a coherent and comprehensive strategy. The better religious understanding of current religious change and thecontinuous support from all parties; in terms of religious tolerance should be encouraged to stem the songs of hard-line Islamic groups. The government must seriously increase preaching by preachers, especially those published on YouTube, and well-known writings on various sites. In addition, the government must make serious efforts continuously; to support the interfaith dialogue and increase the public awareness about the dangers of radicalism in social and state life.
Discourse on ‘Islam’ and ‘Kafir’ in 2019 Indonesia Presidential Election
The development of digital technology disrupts all aspects of people's lives. Digital technology facilitates the development of social media, a platform on which everyone can produce content to promote the right to freedom of expression. Therefore, at the beginning of its development, it is assumedthat it will improve the quality of democracy. However, reality shows some paradox, such as the political discourse is strongly influenced by new actors, called the influencers and they influence the voters strongly. One of the popular topics developed by influencers in the 2019 Indonesian presidential election are Islam and Kafir (unbelievers).The aim of this study is to examines the discourse of Islam and Kafir in Twitter and their impact on the development of democracy in Indonesia. The data was collected on 7 days Twitter dataset ( 3 days before election day, the election day, and 3 days after the election day). By using topic model and critical discourse analysis (CDA), it shows that the discourse of Kafir or the disbelief was used to mocking supporters of other candidates who were considered less Islamic. Interestingly, the socalled unbelieversupporters used „re- signification‟ as a way to attack the opponent. Thes tudy shows that both of candidates use Islamic discourse to get voter support. As a result, discourses of Islam and Kafircontain a lot of verbal violence, thathas the potential to reduce the quality of democracy in the digital era.
The stereotyping view of radical Islamic groups manifested in verbal violence against other religious groups is increasingly growing freely along with the expansion of public communication spaces in cyberspace. This has made it even more frustrating for people of other religions to respond to this bullying. Religious minorities, such as Buddhists, also use information technology to express responses to negative stereotypes. In Indonesia, Buddhism often gets a negative impression because it is considered as "idol worship", something which for Muslims, as the majority group, is the biggest sin. This mistaken view of Buddhists has not only resulted in a bad view of Buddhists, but has led to violence as evidenced by the case of lowering the Buddha statue in TanjungBalai. Buddhists who are based on the moral teachings of self-control try not to give a negative response that is reactive, but they appear increasingly progressive in spreading the “right viewâ€ of their teaching principles so that they are no longer misunderstood and become objects of discrimination. Apart from being in the form of lectures disseminated in online media, efforts to provide religious literacy education are also conveyed through short stories and popular songs. Through content analysis, this paper will describe various ways of public communication of Buddhists to overcome negative stereotyping about them, especially the perception of being "idolaters". Also see to what extent the effectiveness of this monologue-impressed communication is conveyed to those who bully.
Ritual Ngaben Dalam Praktik Keagamaan Komunitas Hindu Bali Di Lingkungan Batudawa, Mataram
Penelitian yang berjudul “Ritual Ngaben Dalam Praktik Keagamaan Komunitas Hindu Bali Di Lingkungan Batudawa, Mataramâ€ bertujuan untuk melihat bagaimana konstruksi ritual ngaben bagi masyarakat, proses pelaksanaan dalam upacara pengabenan, pergeseran makna, dan bagaimana dampak ekonomi dari pelaksanaan ritual pengabenan. Dalam menganalisis penelitian ini menggunakan teori konstruksi sosial yang dikemukakan oleh Peter L. Berger dan Luckmann dan teori solidaritas sosial yang dikemukakan oleh Emile Durkheim. Penelitian ini menggunakan metode penelitian kualitatif dengan desain fenomenologi. Penentuan informan penelitian ini menggunakan purposive sampling. Pengumpulan data dilakukan dengan observasi, wawancara, dokumentasi dan teknik keabsahan data. Data dianalisis dengan menggunakan model analisis interaktif Miles dan Huberman yaitu pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil dari penelitian menunjukkan bahwa masyarakat menkonstruksikan ritual ngaben merupakan suatu tradisi yang sudah ada sejak lama yang telah dilaksanakan berulang kali oleh masyarakat. Adanya faktor-faktor seperti mempertahankan tradisi dan menjalankan kewajiban sebagai umat Hindu, selain itu terdapat nilai-nilai yang terkandung dalam pelaksanaan ngaben bagi masyarakat seperti nilai kekeluargaan dan solidaritas sosial membuat ritual ini masih terjaga hingga saat ini. Dalam pelaksanaan ritual ngaben di Lingkungan Batudawa terdapat proses yang harus di lewati terlebih dahulu sebelum melaksanakan ritual antara lain: meminta hari baik untuk ngaben, pemberitahuan kepala banjar kepada masyarakat dan yang terakhir adalah pelaksanaan ritual ngaben. Terdapat pergeseran makna ngaben bagi masyarakat pada saat ini dikarenakan perkembangan zaman saat ini yang berimbas pada berubahnya hubungan solidaritas dalam masyarakat dan adanya pembagian kelas sosial dalam pelaksanaan ritual ngaben. Dalam pelaksanaan ngaben sudah umum dalam pengetahuan masyarakat bahwa membutuhkan biaya yang banyak untuk menjalankan ritual ini. Seringkali masyarakat memaksakan diri untuk melaksanakan pengabenan karena gengsi melihat orang lain, membuat adanya praktek-praktek seperti menjual harta benda dan meminjam uang untuk melaksanakan ngaben. Adanya praktek-praktek seperti ini sudah menjadi hal yang biasa dalam pengetahuan masyarakat.
FAKTOR RESIKO STUNTING DI NUSA TENGGARA BARAT (NTB), INDONESIA
Stunting patut mendapat perhatian lebih karena dapat berdampak pada tumbuh kembang anak, terutama risiko gangguan perkembangan fisik dan kognitif apabila tidak segera ditangani dengan baik. Tulisan ini dibuat dengan melakukan tinjauan pustaka dari berbagai sumber khususnya menggunakan data sekunder dari beberapa search engine. Berdasarkan hasil identifikasi dan telaah beberapa sumber, dapat disimpulkan bahwa berbagai faktor risiko terjadinya stunting di NTB dapat berasal dari faktor ibu, anak, maupun lingkungan. Faktor ibu meliputi usia ibu saat hamil, , pemberian ASI ataupun MPASI, inisiasi menyusui dini dan kualitas makanan; faktor anak dapat berupa riwayat berat badan lahir rendah (BBLR) ataupun prematur, adanya riwayat penyakit neonatal, riwayat diare yang sering dan berulang, riwayat penyakit menular, dan anak tidak mendapat imunisasi; adapun faktor lingkungan dengan status sosial ekonomi yang rendah, pendidikan keluarga terutama ibu yang kurang, pendapatan keluarga yang kurang, kebiasaan buang air besar di tempat terbuka seperti sungai atau kebun ataupun jamban yang tidak memadai, dan air minum yang tidak diolah. Diharapkan tulisan ini dapat menjadi bahan pertimbangan dalam pengambilan kebijakan terhadap populasi terkait, khususnya anak-anak di Nusa Tenggara Barat, Indonesia.
stunting, penyebab, faktor risiko, balita.
Indonesian government recognizes six official religions: Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism. This diverse recognition is evident from the way the Indonesian government establishes national holidays based on important religious ceremonies, events and celebrations. The Indonesians’ multi-religious atmosphere is emphasized further by official recognition of three kinds of new year as public holidays .ie: i) Islamic New Year, falling on the first of Hijri, ii) the Hindu-Balinese New Year of Caka, iii) New year in the Gregorian calendar (Tahun Baru Masehi). The 1945 constitution provides further legitimate recognition over Indonesians’ religious diversities as stipulated in its article number 29, stating: “the state guarantees all persons the freedom of worship, each according to his/her own religion or belief. As far as diversity is concerned, this article focuses on the inter-religious relationship in a ritual setting. It looks more specifically at Hindu Balinese’ ritual procession, Ogoh-Ogoh display, held a day before Nyepi in the midst of Muslim spectators in Lombok.This ritual procession raises important findings: i) that religious expression of a certain group requires the extension of its values boundary beyond its own membership, and demands the tolerance upon others, ii) confronted with external stimulation, a religious group may show persistence and partial tolerance in different contextual settings, iii) the importance of inclusive public sphere for strengthening religious identity. Here public sphere comprises of Hindu-Balinese as the main ritual players, Sasak Muslims as the major spectators, and the main roads of Mataram city where a set of ritual conduct is demonstrated.
Copyright (c) 2021 RELIGION, CULTURE & STATE JOURNAL
Demitologization of Local Culture as a Queue to Religious Radicalism
Nurcholis Madjid's thoughts on local culture rarely become the concentration of researchers. Researchers are trapped in the general assumption that Nurcholish Madjid is a thinker of Islamic modernism in the grand flow of refinement of teachings as he admires Ibn Taymiyah. Therefore, his views on local culture that are critically appreciative are forgotten in their working papers. Nurcholis Madjid's view of the local culture can be used as a bridge for the deradicalization of one's religious understanding. This article, therefore, aims at first, finding Nurcholish Madjid's views on local culture; secondly, looking for factors that affect Nurcholis Madjid's thoughts about local culture and thirdly, finding the relevance of Nurcholish Madjid's thoughts about local culture to the current condition of Indonesia. Through the critical analytical descriptive method, this articleconcluded three findings; First, local culture for Nurcholish Madjid is the cultural richness of a nation that gives colour to religious thought. For him, local culture must be demitologized. Second, Nurcholis Madjid's thoughts about local culture are influenced by multi ideological education factors and a pluralist social environment. Third, the thought of Nurcholish Madjid provides a new perspective for radical understanding which is connected with the problem of religious and cultural relations.
Respon Kultural Pemuda Terhadap Pengembangan Kawasan Wisata Mandalika Di Desa Kuta Lombok Tengah
Pengembangan Kawasan Kuta Mandalika merupakan salah satu bentuk perkembangan pariwisata yang ditandai dengan munculnya Kawasan Ekonomi Khusus (KEK) Mandalika dan Grand prix Moto Gp tahun 2021. Pengembangan pariwisata merupakan salah satu bentuk kebijakan dalam meningkatkan perekonomian masyarakat, meskipun begitu dampak pariwisata akan selalu muncul dalam segi kehidupan sosial masyarakat khususnya pada Pemuda di Desa Kuta Lombok Tengah. Pemuda asli menjadi objek kajian peneliti karena memiliki peran besar dalam memberikan pengaruh kondisi sosial desa di masa depan. Oleh karena itu penelitian ini betujuan untuk mengungkap dan menjelaskan respon kultural pemuda terhadap pengembangan Kawasan Wisata Mandalika di Desa Kuta. Metode Penelitian menggunakan metode kualitatif dengan pendekatan fenomenologi. Data diambil melalui observasi, wawancara, dan dokumentasi. Data dianalisis dengan menggunakan model analisis interaktif Miles dan Huberman. Hasil penelitian ini menunjukkan bahwa Respon kultural pemuda terhadap pengembangan kawasan Wisata Kuta Mandalika di Desa Kuta Lombok Tengah masih kuat denga indikator bahwa pemuda masih kuat dalam melaksanakan adat budaya dan sistem kepercayaan serta kebiasaannya meskipun pada pariwisata tetap berdampak pada pemuda terutama pada intensitas pertemuan ketika ada kegiatan-kegiatan kebersamaan. Selain itu juga orientasi budaya pada pemuda menunjukan pemuda sudah berpikir rasional.
Kontribusi Pesantren Ma’had Dar Al-Qur’an Wa Al-Hadith (MDQH)Al-Majidiyah Al-Shafiiyah Nahdlatul Wathan dalam Merawat Tradisi Ketuan-Guruan di Lombok, NTB
Pesantren is a religious educational institution whose existence has a long history in Indonesia. Pesantren has an important role in producing religious figures including kyai, ulama and tuan guru. However, this role began to fade as many secular educational institutions emerged which were marked by the presence of modernization in various fields, and at the same time pesantren began to change a lot to adapt to this new system and structure. This study specifically aims to explore the role and contribution of Pesantren Ma'had Dar Al-Qruan wa Al-Hadis (MDQH) Nahdlatul Wathan in defending the reproduction of tuan guru tradition, and strategies are used to be able to maintain this tradition. This research also focuses on examining the continuity and change that occurs and is carried out by MDQH NW in reproducing the tuan guru tradition. This study uses qualitative methods in data collection and analysis. In terms of collecting data, researchers used some techniques including observation-participation, in-depth interviews and documentation in data collection. The theory used to analyze the data in the field is social capital theory, to see the network that is built and the trust that MDQH teachers continue to instill in students, parents and the surrounding community. The results showed that MDQH NW had a significant contribution in maintaining the tuan guru tradition. This is evidenced by the pattern of education and all institutional activities oriented to the pesantren culture with the study of the al-Mu'tabarah book in the halaqah system. The strategies used include strengthening traditional education strategies, socio-religious relations, and Islamic da'wah. Continuity is also seen in the social relations built with the community at Madrasah Shaulatiyah Makkah al-Mukarromah and the collaboration between institutions. The changes that occur in MDQH NW Pancor are in the volume of study time, especially for female students (talibat) who previously took 3 years to 4 years, equated with male students (tullab). However, pesantren MDQH NW in Anjani still maintains the provisions that became the legacy of its founders, namely 3 years for lalibat and 4 tullab.
Aanalisis Kemampuan Melaksanakan Pembelajaran Tematik Guru Sekolah Dasar Negeri Gugus 1 Kediri, Lombok Barat
This study aims to explain the extent of the teacher's ability to carry out thematic learning at the State Elementary School Cluster 1 Kediri, West Lombok. Thematic learning is a real challenge for teachers in carrying out classroom learning because of schools' limited facilities and time, especially during the outbreak of the COVID-19 pandemic in Indonesia. The study applies the descriptive qualitative method. For sampling in this study, I used a non-probability technique of purposive sampling, that is, not all teachers were will become samples, but based on specific criteria. There were six teachers of the second class, State Elementary School Cluster 1 Kediri. The results of this study indicated that 1) the principle of exploring thematic learning plans in the second class of the Kediri State Elementary School has not been appropriately implemented, 2) some teachers have not been able to apply the thematic learning model fluently because learning activities constrain them carried out from home due to pandemic Covid-19, 3) learning has been carried out under the learning tools that have been prepared, 4) the principles also cannot be done because the learning process is online so that there is an evaluation interaction carried out. These data show that the implementation of thematic learning in the Kediri State of Elementary School Cluster 1 is still not well being implemented.
Tradisi Ritual Nede Sebagai Media Meminta Hujan di Makam Embung Puntiq, Kecamatan Praya Timur Kabupaten Lombok Tengah
This article examines the construction of the nede ritual tradition at the Embung Puntiq tomb as a medium for asking for rain. The nede ritual is one of the rituals carried out by the people of the Dusun Rentang every year. The tradition of nede ritual has an essential role in helping the people who live around the surrounding Dusun Rentang to convey their vows either in the form of asking for rain, healing from illness, or asking for something else. This study uses qualitative research methods in data collection and analysis. Determination of informants in this study was using purposive sampling. The data collection techniques used observation, interview, and documentation techniques. The collected data were analyzed and interpreted using the social construction theory of Peter L Berger and Thomas Luckman. This study indicates that the history of the emergence of the nede ritual, in general, began with a drought in the community and made the Embung Puntiq tomb a place for the nede ritual. The emergence of the history of the Embung Puntiq tomb stems from the war that occurred during the reign of Datu Pejanggik Raden Mas Panji Meraje Kusume, who was attacked by the Anak Agung Karang Asem, the Balinese kingdom that invaded the West part of Lombok Island. Raden Mas Panji Meraje Kusume fell when he drew his sword until he scratched his little finger and dripped blood on the spot. He then disappeared suddenly, and the place was planted with banana trees as a sign of his grave. The process and stages in implementing the nede ritual include determining the date on the 7th month, cooking offerings, and making other preparations. The nede ritual process starts from saying greetings, going around the tomb three times, reading the tomb's history, reading the sembek prayer, and finally eating together. The reason people still maintain the nede ritual tradition is because their beliefs and knowledge are so attached to God and the beliefs of their ancestors, which must be maintained and preserved from generation to generation.
Counter Terrorism by The Indonesian National Armed Forces in The Perspective of The Protection of Human Rights
Throughout the history of combating terrorism in Indonesia, the Indonesian National Armed Forces (Tentara Nasional Indonesia - abbreviated as TNI) has played an important role in combating terrorist acts. The role and involvement of the TNI in general has been regulated in statutory regulations. Act 5 of 2018 states that the TNI has a duty to combat terrorism, this effort is called military operations other than war. This military involvement will be represented by the TNI Joint Special Operations Command. However, the involvement of the TNI in combating terrorism in Indonesia can also lead to a number of negative implications, such as the occurrence of human rights violations. If the TNI commits human rights violations while arresting suspected terrorists, the public will find it difficult to hold them accountable and monitor the course of the case. Past experience illustrates that there have been many cases of violations of human rights violations committed by the TNI and there is no legal process. Therefore, in order to avoid the occurrence of human rights violations, it is important to formulate the intensity and situations in which the TNI can be involved in combating terrorism. Thus, there are at least three things that are studied in depth in this study. First, analyze the regulations on combating terrorism in Indonesia. Second, analyze potential human rights violations by the TNI in combating terrorism. Third, formulate a counterterrorism design for the TNI to prevent human rights violations.
Perubahan Sosial dan Respon Masyarakat Lokal Akibat Perkembangan Pariwisata di Desa Sapit, Lombok Timur
Sapit village is an affluent area in terms of natural, cultural, and artistic resources. This wealth is used to develop tourism, and various tourist objects have been developed to attract local and foreign tourists. Tourism development is one form of policy in improving the community's economy, but the impact of tourism will always appear in terms of community social life, especially in the Sapit Village community, East Lombok Regency. Social changes cannot be avoided due to interactions between local communities and tourists. Therefore, this study aims to uncover and explain social changes and local community responses due to tourism developments. This research applied a qualitative method with a descriptive approach. Data were taken through observation, interviews, and documentation. Data were analyzed using Miles and Huberman's interactive analysis model. The results of this study indicate that the people of Sapit Village experienced changes in socio-economic aspects and socio-cultural aspects. Changes in socio-economic aspects include four change indicators, namely in production, distribution, consumption, and institutional activities. Meanwhile, changes in socio-cultural aspects include three indicators: changes in the essence and existence of social capital, values and norms, and cultural institutions. The local community's response to tourism development is divided into two, namely those who agree because they feel the economic or material impact directly due to tourism and the response of local communities who do not agree because of the fiqh studies they have and logically understand the negative impact of tourism development.
This study aims to explore one of the traditional medicine traditions of the Sasak people in a sacred tomb of Yok in Dasan Lekong, Sukamulia, East Lombok. This traditional medicine has been running for a long time and continues to be maintained by the local communities until now, the Sasak people come on pilgrimages to treat sick family members. They believe that by bathing and following the ritual prayers at the tomb they can recover from illness. Therefore, this study specifically aims to understand the history of the emergence of Yok’s sacred tomb as a place of treatment, and the treatment procession carried out at Yok’s tomb. The complexity of the methods and processes in this treatment directs this research to understand the symbolic meaning of the offerings or the media used in the treatment and the reasons why the Sasak people still maintain the tradition of traditional medicine at the Yok sacred tomb. This research was conducted for one year using a qualitative method with a phenomenological approach. Determination of informants in this study using snowball sampling. The data collection techniques used observation-participation techniques, interviews, documentation, and also triangulation to cross check over all the data. The data analysis in this study used the social construction theory of Peter L. Berger and Tomas Luckman, and Herbert Blumer's theory of Symbolic Intractionism.
Penerapan Nilai Syariah dalam Jabatan Notaris di Lombok Nusa Tenggara Barat
The notary is public officials who are authorized to make authentic deeds regarding all actions and agreements based on the constitution of the notary position. This study examines the correlation between Islamic education and the position of a notary. In particular, this study aims to understand the nature of the principles of sharia values in the notary position, the implementation of the notary in making sharia deeds, and the ideal construction of sharia-based notary positions. This research is field research using qualitative methods. In terms of data collection, I applied some techniques such as observation, interviews, and documentation. The main data source in this research is the notarial study program at the University of Mataram. So, to get a good source, I conduct observations and collect accurate data by visiting the Main Office of the NTB Syariah Bank and the Notary Office on the island of Lombok. The study results show that the higher the Islamic thinking and methods used in teaching following competency standards and fresh ijtihad, the higher the quality of education in the unique skills of prospective notaries. Another finding is that the notary person is required to have strong moral that obey the prophet way in recording transactions (writing) in non-cash muamalah activities for a specified time, which is currently better known as Islamic institutional financing to determine whether it is legal (authentic deed) and not legal (underhand deed) deed made because it is classified as a correct item and does not conflict with iltizam, which is under sharia transaction principles and leaves conventional transactions. This study also proves that the current growth of sharia transactions and technology creates a positive correlation, namely the increasing religious value of Muslim Notaries in Lombok.