Papers by Agus Budi wibowo
Harian Umum Waspada, Oct 18, 1996
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Harian Umum Serambi Indonesia, Oct 10, 1996
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Harian Umum Serambi Indonesia, Aug 30, 1996
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Harian Umum Serambi Indonnesia, Jul 4, 1996
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Harian Umum Serambi Indonesia, Dec 6, 1996
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Harian Umum Serambi Indonesia, Dec 27, 1997
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Harian Umum Serambi Indonesia, Jul 31, 1996
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Harian Umum Serambi Indonesia , Sep 10, 1996
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Lokakarya Teknik Penulisan Ilmiah di Balai Kajian Sejarah dan Nilai Tradisional Banda Aceh
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Makalah Diklat Tenaga Peneliti Kebudayaan yang diselenggarakan pada tanggal 20-30 September 1998 di Yogyakarta
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Buletin Haba No. 35/2005, 2005
This article discusses about the environmental wisdom that is owned by a community. Authors take ... more This article discusses about the environmental wisdom that is owned by a community. Authors take one of the existing ethnic groups in Indonesia, the Melayu tribes in North Sumatra. Of the results of the study concluded that the Melayu customary always consider various factors in building a house. First, the selection of the site, both chose wood for the structure and infill, three adjusting to regulations and restrictions on the installation of doors, number of stems thunder, and the number of steps. In this context handler, handyman, custom ruler, Syarak, neighboring residents and play an important role. In philosophical foundation does not damage the system, assured residents of the disaster, and more importantly do not disturb the environment
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Buletin Haba No. 23/2002, 2002
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Serambi Indonesia, Oct 18, 1996
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Bulletin Haba No. 07/98. , 1998
""Currently, Indonesia (including Aceh society) will enter this new melinium. in melinium, faced ... more ""Currently, Indonesia (including Aceh society) will enter this new melinium. in melinium, faced the enemy is not a thing that looks real. The enemies you will face is the flow of information that has been globalized. These enemies come not feel, however, have the effect of extraordinary. Are you ready nation of Indonesia (Acehnese) in the face of new melineum it? How are preparations to be made? how relevance Aceh cultural values in the face of these challenges.
This paper discusses the cultural renewal of efforts to Aceh in order to face the new millennium. Not long ago, the nations of the world (including Indonesia) will enter the third millennium. Facing the millennium would arrive, the Indonesian people have to anticipate all the possibilities that happen, especially bad possibilities that would undermine the basic foundations of life.
Experience has shown that many of the changes has experienced civilization, is no exception to the simple touch away from outside cultural values. Especially in urban communities in the way of his super patterned metropolitan culture. For the sake of not missing the cultural values of the great nation, should begin at this time the government (local or national) pay more attention to the development in the field of culture in order to align with economic development. Development in the field of culture is conceived intention that cultural values can not simply be eroded by the current changes occuri di. If changes occur, it is expected to change even cause positive effects for society and culture itself""
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Haba No. 21/2002, 2002
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Buletin Haba No. 14/2000, 2000
Aspects of religion or belief system has a very important meaning can even be said that the centr... more Aspects of religion or belief system has a very important meaning can even be said that the central position, meaning that aspects of these beliefs will affect some other aspects of life. Therefore this aspect also attracted the attention of many anthropologists. As a result, many are thinking about the principles and origins of religion made by these experts.
Of the many theories raised by the experts can be classified into two groups, but by Koentjaraningrat (1987: 58) were classified into three groups, namely 1) the theories that her approach oriented to religious beliefs, such as the theory of A. Lang, R.R. Marret, A.C. Kruyt; 2) theories in human behavior-oriented approach to the supernatural or occult things, such as the theory of R. Otto, and 3) theories oriented approach to religious ceremonies, such as the theory of WR Smith, K.Th. Preuse, R. Hertz, and A. Van Gennep.
Islamic teachings are very influential in Aceh. This is apparent in everyday life. Nevertheless, the influence of custom is not lost. Thus, it is not surprising that even though most of the population is Muslim, in the same time there are some people in Aceh believe also in supernatural forces or spirits outside the teachings of Islam. In customary and traditional rites of death are the things that attracted us to discuss it.
This paper seeks to discuss instead of theories through as mentioned above, but through theory victor turner. Unlike the theoretical framework of the religion that has been made by other experts as mentioned in the section above, the customs and ceremonies of death are often carried out by people of Aceh can be analyzed with the approach of Victor Turner's theory of liminality.
According to the analysis using the theory of liminality, we get an idea that basically, the Acehnese believe that there are forces beyond her "big" that govern human life. Therefore, when there are members of deceased relative, they pay homage to the world kekeradaan "there". A form of tribute was formed in a ceremony that aims to deliver the ghost / spirit of the deceased. The ghost / spirit was delivered to the other new structures with existing structures in the world. However, to switch from the old life of the structure (site here) to the new structure (there world / supernatural world) was not as easy as turning the hand because the old patterns of life just is not easily abandoned. To quickly enter the territory of a new life pattern structure (world there) is also not easy because the picture of the structure of life was still blurred. We do not yet know how to shape and form the structure of life after death. Stood like a doorway, one foot already stepped, but next to the other foot was stepped. People become ambiguous structure which he duly follow. Ambiguity that ultimately brings people to the patterns that are antistruktur, ie "not being there and not be here anyway" (Syafri Sairin, 1998).
Such is the condition of the people of Aceh who perform customs and death ceremonies. At the time of the ceremony appears that participants held a ceremony of remembrance readings so that the souls / spirits who died in order to be accepted into the new structure. On the other hand, there are some community members who burn incense to honor the presence of the ghost / spirit. They perform a variety of behaviors in accordance with instinct and objectives to be achieved, namely a provision giving the ghost / spirit world until the structures there. On the one hand they believe in the existence of life forms other worlds (world there / supernatural), but they do not know the true shape of the world was.
Victor Turner (Syafri Sairin, 1998) says that people who are not here and there can not be called a society that is in a state of liminality. This society does not have the cultural references are clear and very easily influenced. Thus, they often perform actions that can not be "accepted" by reason.
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Buletin Haba No. 14/2000, 2000
"Bu Kaurie tradition in West Aceh lamno usually held in Sha'ban. During the last month, horizon s... more "Bu Kaurie tradition in West Aceh lamno usually held in Sha'ban. During the last month, horizon society characterized by dankebahagiaan pleasure, which is reflected in their behavior and speech. Happiness is not apart of the coming month of Ramadan is full of God's forgiveness and blessing. It is no exaggeration that the name of the month of Sha'ban in the designation of Aceh called bulen Kaurie Bu (month festivity rice) (Aslam Nur, 1996).
This paper discusses the tradition of using the Levi Strauss structuralism theory approach. In accordance with the approach in this study, which uses structural anthropology approach, the existing structure models have previously been used to examine the empirical facts. The structure of the model by Levi Strauss is unconsius (not recognized) by the wearer. People who do not realize that kaurie bu there model up-Mediator-Down on this tradition. They also do not realize that he is in the down position, teungku who led the ceremony is in the position of mediator, and Allah SWT in a position to compare atas. Puspo Priyadi Budi study (1989) on the ceremony ancestor worship, craddha rites, and ceremonies nyadran in Java, the bu kaurie tradition appears to be no change in terms of structure. What's happening is the transformation of the models that have been ada.Hal the same as what is assumed by Levi Strauss and Scheffler as well as the assumption of structural models ever made. The process of transformation can only happen because since ancient times to the present is always a change especially in the field of religion. The changes are not to change the structure. Or faith religious system structure always remains and principled in the sense supra positioning may not be in the position of human beings worshiped the One "
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Serambi Indonesia, Jul 11, 1996
This paper discusses efforts to empower women in Aceh. This is caused by the fact that although t... more This paper discusses efforts to empower women in Aceh. This is caused by the fact that although the legality and the government has recognized political equality between women and men, but there are still obstacles that face. Therefore, the principle of legality and the political must be followed by a cultural change. This is in line with social changes ongoing cultural quickly. Of life are governed by customary and religious communities each region switches to the arrangement of a new life as a result of the demands of economics, politics, and the new law. Therefore, requires a fundamental change in the socio-cultural as well. Without this there will be inequality. This cultural change can start from the smallest unit, the nuclear family. In Aceh, the social system of the society have capital base of the base of the nuclear family. Therefore, any activities or actions undertaken by a core family will make an impact on other families. Thus, if there is a change in a family's cultural then he mendivusi on other families. Of several nuclear families are expected to develop in the community.
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Serambi Indonesia, Jul 4, 1999
This article discusses the condition of Indonesia during the 1998 financial crisis. Monetary cris... more This article discusses the condition of Indonesia during the 1998 financial crisis. Monetary crisis in Indonesia turned out to have a widespread effect on other aspects of life. This problem is not just a mere financial crisis, but the crisis has become a political, social, and cultural. The peak of the crisis was the decline of the New Order.
The fall of the New Order allows the establishment of civil society as desired Reform Order. Therefore, while this is an opportunity to voice the injustice that has been ongoing throughout Indonesia, including Aceh. However, the form of civil society is still looking for its own shape due to hit the obstacles so that the surface is visible to the people who are in a liminal state, which is in such condition that has dragged most of society toward various behaviors. There are feeling anxious, looking for opportunities in the narrowness, and so on
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Papers by Agus Budi wibowo
This paper discusses the cultural renewal of efforts to Aceh in order to face the new millennium. Not long ago, the nations of the world (including Indonesia) will enter the third millennium. Facing the millennium would arrive, the Indonesian people have to anticipate all the possibilities that happen, especially bad possibilities that would undermine the basic foundations of life.
Experience has shown that many of the changes has experienced civilization, is no exception to the simple touch away from outside cultural values. Especially in urban communities in the way of his super patterned metropolitan culture. For the sake of not missing the cultural values of the great nation, should begin at this time the government (local or national) pay more attention to the development in the field of culture in order to align with economic development. Development in the field of culture is conceived intention that cultural values can not simply be eroded by the current changes occuri di. If changes occur, it is expected to change even cause positive effects for society and culture itself""
Of the many theories raised by the experts can be classified into two groups, but by Koentjaraningrat (1987: 58) were classified into three groups, namely 1) the theories that her approach oriented to religious beliefs, such as the theory of A. Lang, R.R. Marret, A.C. Kruyt; 2) theories in human behavior-oriented approach to the supernatural or occult things, such as the theory of R. Otto, and 3) theories oriented approach to religious ceremonies, such as the theory of WR Smith, K.Th. Preuse, R. Hertz, and A. Van Gennep.
Islamic teachings are very influential in Aceh. This is apparent in everyday life. Nevertheless, the influence of custom is not lost. Thus, it is not surprising that even though most of the population is Muslim, in the same time there are some people in Aceh believe also in supernatural forces or spirits outside the teachings of Islam. In customary and traditional rites of death are the things that attracted us to discuss it.
This paper seeks to discuss instead of theories through as mentioned above, but through theory victor turner. Unlike the theoretical framework of the religion that has been made by other experts as mentioned in the section above, the customs and ceremonies of death are often carried out by people of Aceh can be analyzed with the approach of Victor Turner's theory of liminality.
According to the analysis using the theory of liminality, we get an idea that basically, the Acehnese believe that there are forces beyond her "big" that govern human life. Therefore, when there are members of deceased relative, they pay homage to the world kekeradaan "there". A form of tribute was formed in a ceremony that aims to deliver the ghost / spirit of the deceased. The ghost / spirit was delivered to the other new structures with existing structures in the world. However, to switch from the old life of the structure (site here) to the new structure (there world / supernatural world) was not as easy as turning the hand because the old patterns of life just is not easily abandoned. To quickly enter the territory of a new life pattern structure (world there) is also not easy because the picture of the structure of life was still blurred. We do not yet know how to shape and form the structure of life after death. Stood like a doorway, one foot already stepped, but next to the other foot was stepped. People become ambiguous structure which he duly follow. Ambiguity that ultimately brings people to the patterns that are antistruktur, ie "not being there and not be here anyway" (Syafri Sairin, 1998).
Such is the condition of the people of Aceh who perform customs and death ceremonies. At the time of the ceremony appears that participants held a ceremony of remembrance readings so that the souls / spirits who died in order to be accepted into the new structure. On the other hand, there are some community members who burn incense to honor the presence of the ghost / spirit. They perform a variety of behaviors in accordance with instinct and objectives to be achieved, namely a provision giving the ghost / spirit world until the structures there. On the one hand they believe in the existence of life forms other worlds (world there / supernatural), but they do not know the true shape of the world was.
Victor Turner (Syafri Sairin, 1998) says that people who are not here and there can not be called a society that is in a state of liminality. This society does not have the cultural references are clear and very easily influenced. Thus, they often perform actions that can not be "accepted" by reason.
This paper discusses the tradition of using the Levi Strauss structuralism theory approach. In accordance with the approach in this study, which uses structural anthropology approach, the existing structure models have previously been used to examine the empirical facts. The structure of the model by Levi Strauss is unconsius (not recognized) by the wearer. People who do not realize that kaurie bu there model up-Mediator-Down on this tradition. They also do not realize that he is in the down position, teungku who led the ceremony is in the position of mediator, and Allah SWT in a position to compare atas. Puspo Priyadi Budi study (1989) on the ceremony ancestor worship, craddha rites, and ceremonies nyadran in Java, the bu kaurie tradition appears to be no change in terms of structure. What's happening is the transformation of the models that have been ada.Hal the same as what is assumed by Levi Strauss and Scheffler as well as the assumption of structural models ever made. The process of transformation can only happen because since ancient times to the present is always a change especially in the field of religion. The changes are not to change the structure. Or faith religious system structure always remains and principled in the sense supra positioning may not be in the position of human beings worshiped the One "
The fall of the New Order allows the establishment of civil society as desired Reform Order. Therefore, while this is an opportunity to voice the injustice that has been ongoing throughout Indonesia, including Aceh. However, the form of civil society is still looking for its own shape due to hit the obstacles so that the surface is visible to the people who are in a liminal state, which is in such condition that has dragged most of society toward various behaviors. There are feeling anxious, looking for opportunities in the narrowness, and so on
This paper discusses the cultural renewal of efforts to Aceh in order to face the new millennium. Not long ago, the nations of the world (including Indonesia) will enter the third millennium. Facing the millennium would arrive, the Indonesian people have to anticipate all the possibilities that happen, especially bad possibilities that would undermine the basic foundations of life.
Experience has shown that many of the changes has experienced civilization, is no exception to the simple touch away from outside cultural values. Especially in urban communities in the way of his super patterned metropolitan culture. For the sake of not missing the cultural values of the great nation, should begin at this time the government (local or national) pay more attention to the development in the field of culture in order to align with economic development. Development in the field of culture is conceived intention that cultural values can not simply be eroded by the current changes occuri di. If changes occur, it is expected to change even cause positive effects for society and culture itself""
Of the many theories raised by the experts can be classified into two groups, but by Koentjaraningrat (1987: 58) were classified into three groups, namely 1) the theories that her approach oriented to religious beliefs, such as the theory of A. Lang, R.R. Marret, A.C. Kruyt; 2) theories in human behavior-oriented approach to the supernatural or occult things, such as the theory of R. Otto, and 3) theories oriented approach to religious ceremonies, such as the theory of WR Smith, K.Th. Preuse, R. Hertz, and A. Van Gennep.
Islamic teachings are very influential in Aceh. This is apparent in everyday life. Nevertheless, the influence of custom is not lost. Thus, it is not surprising that even though most of the population is Muslim, in the same time there are some people in Aceh believe also in supernatural forces or spirits outside the teachings of Islam. In customary and traditional rites of death are the things that attracted us to discuss it.
This paper seeks to discuss instead of theories through as mentioned above, but through theory victor turner. Unlike the theoretical framework of the religion that has been made by other experts as mentioned in the section above, the customs and ceremonies of death are often carried out by people of Aceh can be analyzed with the approach of Victor Turner's theory of liminality.
According to the analysis using the theory of liminality, we get an idea that basically, the Acehnese believe that there are forces beyond her "big" that govern human life. Therefore, when there are members of deceased relative, they pay homage to the world kekeradaan "there". A form of tribute was formed in a ceremony that aims to deliver the ghost / spirit of the deceased. The ghost / spirit was delivered to the other new structures with existing structures in the world. However, to switch from the old life of the structure (site here) to the new structure (there world / supernatural world) was not as easy as turning the hand because the old patterns of life just is not easily abandoned. To quickly enter the territory of a new life pattern structure (world there) is also not easy because the picture of the structure of life was still blurred. We do not yet know how to shape and form the structure of life after death. Stood like a doorway, one foot already stepped, but next to the other foot was stepped. People become ambiguous structure which he duly follow. Ambiguity that ultimately brings people to the patterns that are antistruktur, ie "not being there and not be here anyway" (Syafri Sairin, 1998).
Such is the condition of the people of Aceh who perform customs and death ceremonies. At the time of the ceremony appears that participants held a ceremony of remembrance readings so that the souls / spirits who died in order to be accepted into the new structure. On the other hand, there are some community members who burn incense to honor the presence of the ghost / spirit. They perform a variety of behaviors in accordance with instinct and objectives to be achieved, namely a provision giving the ghost / spirit world until the structures there. On the one hand they believe in the existence of life forms other worlds (world there / supernatural), but they do not know the true shape of the world was.
Victor Turner (Syafri Sairin, 1998) says that people who are not here and there can not be called a society that is in a state of liminality. This society does not have the cultural references are clear and very easily influenced. Thus, they often perform actions that can not be "accepted" by reason.
This paper discusses the tradition of using the Levi Strauss structuralism theory approach. In accordance with the approach in this study, which uses structural anthropology approach, the existing structure models have previously been used to examine the empirical facts. The structure of the model by Levi Strauss is unconsius (not recognized) by the wearer. People who do not realize that kaurie bu there model up-Mediator-Down on this tradition. They also do not realize that he is in the down position, teungku who led the ceremony is in the position of mediator, and Allah SWT in a position to compare atas. Puspo Priyadi Budi study (1989) on the ceremony ancestor worship, craddha rites, and ceremonies nyadran in Java, the bu kaurie tradition appears to be no change in terms of structure. What's happening is the transformation of the models that have been ada.Hal the same as what is assumed by Levi Strauss and Scheffler as well as the assumption of structural models ever made. The process of transformation can only happen because since ancient times to the present is always a change especially in the field of religion. The changes are not to change the structure. Or faith religious system structure always remains and principled in the sense supra positioning may not be in the position of human beings worshiped the One "
The fall of the New Order allows the establishment of civil society as desired Reform Order. Therefore, while this is an opportunity to voice the injustice that has been ongoing throughout Indonesia, including Aceh. However, the form of civil society is still looking for its own shape due to hit the obstacles so that the surface is visible to the people who are in a liminal state, which is in such condition that has dragged most of society toward various behaviors. There are feeling anxious, looking for opportunities in the narrowness, and so on