Suchergebnisse

The incident of burning houses of Buddhist worship and destruction of ethnic Chinese dwellings in Tanjungbalai occurred on 29-30 July 2016. Local communities, regional leaders, security forces and some religious leaders considered this incident to be motivated by religious issues and ignored several other factors such as ethnicity, social political economy and so on, while many observers-academic, researchers, policy-makers, journalists, NGO workers, political commentatirs, among others- argues that religious violence analysis really motivated by material-based political interests, socio-economic reason, and others factor of secular ones and dismissed the religious framing of the violence. This research is based on Cavanaugh's theory that there is no purely religious or other ideological factor that is seen as dominant for the occurrence of violence. This article argues that religion plays a role in conflict dynamics in Tanjungbalai as an instrumental reason, but at the same time, attacks on Buddhist temples in Tanjungbalai are complex issues that do not purport to reveal the true state of affairs. What is apparent in riot in Tanjungbalai is competition from religion and secular factor including competition over public space, socioeconomic status, religious zoning are suggested as reasons why violent tension may exist in Tanjungbalai.

This study examines the practice of Kenduri Sko, one of the local traditions of the Kerinci people that has been rarely practiced. Since 2017, the government of Sungai Penuh City took over the management of the practice turning it into an annual tourist attraction called as the Festival of Kenduri Sko. This paper argues that the articulation of this indigenous tradition, and its combination with religion and tourism has stimulated the attempt to preserve indigenous practices through a strategic relationship between government officials and local actors. To show how this the case, we discuss the theory of indigenous religions and the theory of articulation. We use qualitative methods and conducted field studies on the Kerinci People who live in Sungai Penuh City. The article concludes that this kind of articulation has succeeded in placing indigenous peoples as the main actors of the initiative, where the government plays a supporting role in preserving the traditions. This article also recommends a synergistic relationship between the local government and the community to maintain the tradition through various events such as festivals, art performances, and other such projects. Penelitian ini mengkaji praktek Kenduri Sko sebagai salah satu tradisi lokal masyarakat Kerinci yang sudah jarang dilakukan. Sejak tahun 2017, Pemerintah Kota Sungai Penuh mengambil alih praktik tersebut sebagai ikon pariwisata yang disebut dengan Festival Kenduri Sko yang diadakan setiap tahun. Artikel ini berpendapat bahwa artikulasi adat istiadat, agama, dan pariwisata telah mendorong upaya pelestarian praktik adat melalui hubungan strategis antara pejabat pemerintah dan aktor lokal. Untuk membangun argumen ini, artikel ini mengelaborasi teori agama leluhur dan teori artikulasi. Artikel ini menggunakan metode kualitatif serta melakukan studi lapangan terhadap Masyarakat Kerinci yang berdomisili di Kota Sungai Penuh. Artikel ini menyimpulkan bahwa artikulasi semacam itu telah berhasil menempatkan masyarakat adat sebagai aktor utama dimana peran pemerintah sebagai aktor pendukung dalam pelestarian tradisi. Artikel ini juga merekomendasikan adanya hubungan yang sinergis antara pemerintah lokal dan masyarakat untuk mempertahankan tradisi luluhur melalui berbagai macam acara seperti festival, pergelaran seni dan semacamnya

Based on some early anthropological accounts, people understand adat as any traditional practice: including visiting graves and forest, belief in supernatural powers, and other rituals and ceremonies. Practically speaking, people have not differentiated between the term adat and the encompassing traditions, customs, laws, and others. However, the discourse of religion has influenced the comprehensiveness of the idea of adat. This paper describes the construction of adat through the colonial period, a time dominantly influenced by the discourse of religion. I argue that the colonial construction of adat has strongly impacted religion in Indonesia. Adat which became a contested term and used by the rulers has declined the religious dimension of adat. The construction of adat and the disposition of adat from religion was influenced by various factors including colonial policies. This paper identified three dominant discourse of adat as political construction in colonial Indonesia: firstly, adat as animism was considered as the practices which are not religious, uncivilized and primitive; secondly, the mainstream of adat law has concerned on the secular aspect of adat while neglected the religious dimension of adat; thirdly, the construction of adat as not religion subsequently strengthened the Islamic identity and stressed the adat as opposed to Islam.