Perempuan Dalam Konteks Ritual Agama Kaharingan Pada Suku Dayak Maanyan

Women today have advanced and developed in showing their existence in various lines of life. But on the other hand there are still many women who experience injustice. One aspect that causes this injus-tice is the patriaki culture system. Because it is necessary to explore various aspects of community life to show the real existence of women. Kaharingan religious ritual among the Dayak Maanyan com-munity is one phenomenon that deserves to be explored in relation to the existence of women in these rituals. Therefore it is necessary to question how women are in rituals. From there then this paper aims to identify the rituals in which there is a figure of a woman who plays an important role. The study was conducted with library research. Based on the data obtained shows that women are very important even the highest position in the ritual which in this case looks at the figure of Wadian. Wadian plays a role not only in relations with humans, but more than that in relationships with the divine. AbstrakKaum perempuan saat ini telah maju dan berkembang dalam menunjukkan eksistensinya di berbagai lini kehidupan. Namun pada sisi lain masih banyak juga kaum perempuan yang mengalami ketidak adilan. Salah satu aspek yang menyebabkan ketidakadilan itu adalah sistem budaya patriaki. Karena itu perlu mengeksplorasi berbagai sisi kehidupan masyarakat untuk menunjukkan eksistensi perem puan yang sesungguhnya. Ritual agama Kaharingan di kalangan masyarakat Dayak Maanyan salah satu fenomena yang patut untuk dieksplorasi terkait keberadaan perempuan dalam ritual-ritual tersebut. Karena itu perlu untuk mempertanyakan bagaimana keberadaan perempuan dalam ritual-ritual. Dari situ kemudian tulisan ini bertujuan untuk mengidentifikasi ritual-ritual yang didalamnya terdapat sosok perempuan yang memegang peranan penting. Penelitian dilakukan dengan penelitian pustaka. Berdasarkan data yang didapat menunjukkan bahwa perempuan berkedudukan sangat penting bahkan tertinggi dalam ritual yang dalam hal ini tampak pada sosok Wadian. Wadian berperan tidak hanya dalam hubungan dengan manusia, namun lebih daripada itu dalam hubungan dengan ilahi

SEDIMENTASI SOSIAL DALAM TINDAKAN KESEHARIAN PENGIKUT PARMALIM, KRISTEN, DAN ISLAM DI DESA PARDOMUAN NAULI LAGUBOTI

This article studies the social sedimentation in the daily actions of Parmalim, Christian, and Islam adherents in Pardomuan Nauli Village, Laguboti. The multi-religious Batak people adhere to same customs, norms, traditions and cultures. But, in preserving same customs, norms, and culture, in fact, some conflicts still appear among the people. Through social sedimentation, however, people in Pardomuan Nauli can live in harmony and unity. This study employs Erving Goffman’s theory to see the interaction among people in their daily life. It also sees how people still can live in harmony among the religious differences by using social networks theory. The objective of study is to apply the development of qualitative research design and library research. The data were collected by conducting interviews, observation, and theoretical review. This study describes and analyzes how Parmalim, Christian, and Islam people in Batak Toba tribe live up the social sedimentation in their daily lives and also, how do they preserve the cultural values they have amidst religious differences

BUNUH DIRI: PERAN GEREJA DAN TINDAKAN SOSIAL MASYARAKAT DI DESA TALAWAAN KABUPATEN MINAHASA UTARA

Kematian merupakan hal yang tidak terelakan di mana itu dialami oleh setiap orang di dunia ini. Itu menjadi controversial Ketika orang-orang memutuskan untuk membunuh diri, apalagi tinggal di daerah terpecil. Di Desa Talawaan yang terletak di Kabupaten Minahasa Utara, orang yang memilih untuk membunuh diri diperlakukan secara berbeda oleh masyarakatnya, terlebih setelah meninggal akibat membunuh diri. Artikel ini, kemudian, menandakan peran-peran gereja dalam kaitannya dengan tindakan sosial dalam masyarakat terhadap orang yang memutuskan untuk membunuh diri di desa Talawaan, Kabupaten Minahasa Utara. Menggunakan metode analisis dan deskriptif serta Teknik wawancara untuk mengumpulkan data, artikel ini memperlihatkan bahwa masayarakat menyadari pentingnya Tindakan dan nilai-nilai luhur yang lahir dari agama dan masyarakat dalam sebuah interaksi komunitasnya

Demitologisasi Ulos Pancamot Terhadap Peran Perempuan Dalam Dalihan Natolu (Studi Sosiologis Budaya Simulasi-Simulacra-Hipperealitas)

Dalam adat pernikahan, juga salah satunya telah mengalami pergeseran kepada pengalaman pribadi terhadap ulos pansamot yang kehilangan partikularitas agama dan budaya. Ulos tersebut menggunakan jenis punca ragi hotang. Jenis yang ulos yang kaya akan makna dalam corak kekayaan-kehormatan-keturunan yang tertuang dalam ulos pancamot. Melalui aksioma budaya dan agama, pemaknaan simbol ulos pancamot bukan hanya sebagai memenuhi hasrat konsumsi lahiriah, melainkan juga hasrat konsumsi batin yang memiliki nilai spiritualitas atas devosi. Hemat penulis, situasi ini meretas kebahagian yang dikukuhkan dengan nilai budaya dan nilai spiritual. Adanya keseimbangan pengalaman spiritual dalam diri seseorang yang melahirkan fondasi kemanusiaan yang menjadi lebih arif dalam tindakan berkeluarga kendati terjadinya paradoks pengalama

Perubahan Agama Minahasa dan Kekristenan dalam Konstruksi Perjumpaan Simbol Sakral pada Ritual di Watu Pinawetengan

This article aims to explore the conversion of Minahasa and Christianity religion through mutually constructed efforts carried out by the community of ritual practitioners in Watu Pinawetengan. This research focuses on the mutual change between Minahasa religion and Christianity in rituals through the construction of a symbolic encounter by the ritual-playing community at Watu Pinawetengan. For ritual practitioners, Watu Pinawetengan is a sacred place Tou Minahasa (Minahasa man) that is located in North Sulawesi Province, Minahasa Regency. Individuals in a community construct the meaning of each symbol, thus creating a paradigm of religion. Sacred symbols refer to the essence of a belief in religion, so it is crucial in describing the existence of a religion. The data is taken through the use of qualitative methods by conducting observations, interviews, library studies, and documentary studies. The findings of this study show that changes in sacred symbols in rituals have been constructed in Minahasa and Christian discourses, resulting in a mutual change in both religions. Change occurs dialectically and is strengthened by the legitimacy of the ancestral spirit.AbstrakArtikel ini bertujuan untuk menggali perubahan agama Minahasa dan Kristen melalui upaya saling mengonstruksi yang dilakukan oleh komunitas pelaku ritual di Watu Pinawetengan. Fokus penelitian pada perubahan bersama, antara agama Minahasa dan Kristen dalam ritual melalui konstruksi perjumpaan simbol oleh komunitas pelaku ritual di Watu Pinawetengan. Bagi pelaku ritual, Watu Pinawetengan merupakan tempat sakral Tou Minahasa (manusia Minahasa) yang berada di Provinsi Sulawesi Utara, Kabupaten Minahasa. Individu-individu dalam komunitas mengonstruksi makna dari setiap simbol sehingga menciptakan paradigma fundamen tentang agama. Simbol sakral merujuk pada esensi dari suatu kepercayaan dalam agama, sehingga bersifat krusial dalam menggambarkan eksistensi suatu agama. Data diambil melalui penggunaan metode kualitatif dengan melakukan observasi, wawancara, studi pustaka, dan studi dokumenter. Temuan dari studi ini memperlihatkan perubahan simbol sakral dalam ritual telah dikonstruksi dalam diskursus agama Minahasa dan Kristen, sehingga mengakibatkan perubahan bersama pada kedua agama tersebut. Perubahan terjadi secara dialektis dan diperkuat dengan legitimasi roh leluhur.

Status Kesehatan Mental Dan Program Kesehatan Mental Anak Sekolah Dasar Di Halmahera Utara

 AbstractMental health is covered with prosperity where retail can cause a bad situation in his life, able to work and able to contribute to society. It is estimated that 20-25% of children experience mental health literature taking into consideration the high prevalence of mental health literature in children, then schools are recommended as for health promotion. The purpose of this research is to know the description of the students ' mental health status and the promotion of mental health in two elementary schools, namely, SD Inpres Meti in Meti Village, East Tobelo Sub District and in SD Inpres, Kusuri village, West Tobelo District in North Halmahera regency. Collection of data using the distribution of the questionnaire by involving students in grades 4-6 and teachers. The questionnaire used was the questionnaires saebers. The results were summarized in 3 categories: disorders of social behavior, symptoms of academic behavior and symptoms of emotional behavior to assess students ' mental health status, while the promotion of mental health on teachers is summarized in six categories: knowledge of Student's mental healthcare promotion, teacher knowledge of student's mental health, school and teacher regulations, learning forms and teaching in the classroom, school relationships with parents and daily behavior of children in schools that often Found. Students of Meti (coastal) elementary school have a risk level of mental health problems of 100% and Studnt of Kusuri (mountain) of 87%, where there is no significant difference.Keywords: Health Promotion, Mental Health Status, Elementary Student

RUANG KETIGA DALAM PERJUMPAAN NIAS-KRISTEN DAN MINANGKABAU-MUSLIM DI PADANG

Minangkabau has often been identified as an excluisve ethnic group.  In contrast to this view, Nias etnic group in West Sumatera has established a peaceful encounter between Christians and Muslim from both ethnic groups. Nias tribe has been in Padang for about 500 years and encouter Islam as the dominant religion of Minangkabau and other wolrkd religion, namely Christianity. This is something new for the Nias tribe because at first they had animistic beliefs. This article aimes to show the social phenomenon of the meeting between the Nias-Kristen and the Minangkabau-Muslim. Nias community has created a new identity in peacefully bridging the community with Muslim community in Padang. This article explores the formation of new identity among Nias-Padang community as bridging and copping mechanisms to live in a multicultural context that based on Minangkabau-Muslim values in Padang. This new identity heled them to adapt and develop in Padang. This new identity is called Hada Nono Niha Wada (Custom of Nias Padang). This change does not only relate to the name used but also includes component that are in the custom itself. The author employs Homi Bhabha’s third space theory to examine the encounter of Nias Padang-Christianity community and Minang-Muslim host community in Padang. The article shows that through social negotiation, Nias Padang-Christianity community in Padang have formulated new identity that different from that of Nias in the Island of Nias and created the third space to copping with Minangkabau culture-tradition. This negotiation resulted in a custom that had a pattern of openness in accepting differences. The third space provides a place for them to build a mindset that can make them survive as a minority that is able to manage differences into a unity that can be accepted by various parties and living peacefully with the Minangkabau-Muslim community in the greater Padang area

Kesehatan Mental dan Strategi Koping Dalam Perspektif Budaya: Sebuah Studi Sosiodemografi di Kampung Aminweriri

Mental health is a state of a person who does not experience the feeling of guilt towards him/herself, have a realistic estimate, can receive a deficiency or weakness, the capability of facing the problems and have satisfaction and happiness in his/her life. The prevalence of severe psychiatric in Indonesia experienced a significant increase in the year 2013 only 1.7% to 7% in the year 2018. In mental health, cultural factors also play an important role. A person is said to be healthy or mentally ill depends on culture. There are two types of coping according to Lazarus and Folkmannamely problem focused coping (PFC) and emotion focus coping (EFC). In the PFC, the individual in dealing with the problem would be the logical thinking and trying to solve the problems of the positive. Whereas in the EFC, individuals assuage the emotions evoked by the stressor (source of stress) without trying to change the situation. Describe the mental health and cultural perspectives in coping strategy based on the profile of the sociodemographic community in  Aminweri village. A qualitative approach to data collection techniques as well as phenomenology with structured interviews and documentation. Determination of the participant determined by purposive sampling technique. Obtained 3 huge themes: acquired memory, emotion regulation strategies and coping. Generally variable sociodemographic connectedness with a decline in memory, emotion regulation, shared the coping community  Aminweri Village  and there is the influence of the culture of Biak

Onen Culture as a Traumatic Counseling Approach for the Timorese Hoineno Ex-East Timor

Purpose: Past traumatic experiences often hinder a person's transformation and progress. When mental health is disrupted due to unpleasant events in the past, it is necessary to provide traumatic counseling services. Design/methodology/approach: This research, healing in traumatic counseling, uses Onen culture as its approach. Through observation and interviews, this qualitative research examines the phenomena that occur in the lives of the Timorese Hoineno Ex-Timtim. Findings: The meaning contained in one moment of grief can be a cultural-based traumatic counseling approach for the Timorese Hoineno Ex-Timtim to start a new life after returning to Timor. Paper type: Research pape

Teong Negeri: Sentralitas Folklore Nama Lokal Komunitas dalam Jejaring Sosio-Kultural Islam Kristen di Maluku

This article analysis about Teong Negeri has folklore centrality of community local name of Muslim-Christian socio-cultural network in Maluku. This study is qualitative research. Data were collected through interviews, documentary studies an observation. Methods analysis employed was descriptive qualitative. In the folklore of the village Wassu of Erihatu Samasuru (Christian), it has pela of the village of Haya Nakajarimau (Muslim) which means leader (older brother) for his three brothers, the village of Hatu Silalou (Christian) and the village of Tehua Lounusa Amalatu (Muslim). Communal narratives bind and become a link to give spirit to identity because society listens to local stories about Teong Negeri that have strong meanings, believing in each other. The four villages, in central Maluku, which are Wassu, Haya, Hatu, and Tehua, use the Teong Negeri symbol as an identity to maintain relations of kinship bond. The network that was built was challenged when the religious communal conflict happened, but the spirit towards the culture was always unheld. Teong Negeri became a symbol of central identity towards the traditional village that was able to regulate the socio-cultural system of every village in Maluku. not only for every community that has a bond of brotherhood or ethnicity. However, it becomes a universal symbol when, as a socio-cultural capital that is able to bridge the community from outside (buton migrants) based on cross-generation dialogue carried out by early generations of indigenous Maluku people with Buton migrants (migrants) in Maluku in order to have knowledge about the relationship harmonious