Hindu Kaharingan Research Articles

ETHNOMATHEMATICAL ASPECTS OF LEARNING GEOMETRY AND VALUES RELATED TO THE MOTIFS USED BY THE DAYAK NGAJU TRIBE IN CENTRAL KALIMANTAN

Purpose – Ethnomathematics are used in motifs by the Dayak Ngaju Tribe in Central Kalimantan. The motifs contain someEthnomathematical objects and concepts for Geometry and values. Therefore, this study aimed to describe the motifs based onmathematical objects and concepts of Geometry and value viewed from ethnomathematics aspects. Methodology – This study used a qualitative approach with an ethnography method. The researchers collected information fromdocuments and books. They conducted in-depth observations and interviews with the subjects regarding the culture of the Dayak Ngaju people who reside downstream of the Kahayan River in Central Kalimantan. The subjects were a Dayak Ngaju craftsman and a priest of the Hindu Kaharingan community. The motifs consist of tingang, dandang tingang, jata, batang garing, tanduk muang, buntut kakupu gajah, taya tree and rambunan tambun. Findings – The motifs contain some mathematical objects and concepts. Mathematical objects are created as circles, batang garingand jata motifs, and a six-sided shape in the tanduk muang motif. The concept is the geometric transformations, namely in the mdandang tingang and tanduk muang motifs the reflection in the motifs of tingang, batang garing, tanduk muang and taya tree. The on point (0,0) in the motifs of buntut kakupu gajah and taya tree, and the translation in the motif of jata. Significance – The study provides some mathematical objects and concepts in the motifs of the Dayak Ngaju tribe in Central Kalimantan. Students learning those objects and concepts should be related to their culture, namely the motifs, and they should acquire the values in such learning. Ethnomathematics plays an important role among Dayak Ngaju people in understanding mathematics concepts such as Geometry and values.

Bentuk, Ideologi dan Makna Manenga Lewu Sebagai Upacara Kematian Pasca Penguburan Bagi Penganut Hindu Kaharingan Di Desa Tarantang Kabupaten Kapuas

Manenga Lewu is a death ceremony still performed by Hindu Kaharingan in Tarantang Village. However, during the onslaught of modernity and the culture of practical and fast-paced life, the Manenga Lewu ceremony threatens its existence, which could become increasingly rare and even abandoned. In addition, the Manenga Lewu ceremony is unique to the post-burial death ceremony, which Hindu Kaharingan generally carries out. This research aims to analyze and provide information about the form, ideology, and meaning of the Manenga Lewu ceremony, which can add insight for the Hindu community about the death ceremony in Tarantang Village, Kapuas Regency. This research uses a descriptive qualitative method that describes the uniqueness of the Manenga Lewu implementation process by looking at the form, ideology, and meaning as a guideline for analysis. The results showed that Manenga Lewu is the second stage of the death ceremony after burial, which is held for seven days or a maximum of three months. This ceremony is not only to provide a place for the spirit of the deceased but also to release the living family from Rutas in the form of bad luck and abstinence. Manenga Lewu is also a ceremony with religious, social, and artistic ideologies. The meaning of Manenga Lewu includes spiritual, cultural, and social aspects. This ceremony characterizes the Hindu community in Mantangai Sub-district, especially in Tarantang Village, which differs from the Hindu Kaharingan community in other areas of Kapuas Regency.

Optimalisasi Penguatan Agama Melalui Regenerasi Dan Kader Di Desa Tewang Kadamba

Tewang Kadamba Village is a village located in Katingan Regency, Central Kalimantan Province. In this village, there are various ethnic groups and the dominant language is the Dayak Kaharingan and there are also three religions namely Hinduism, Islam and Christianity where the dominant religion is Islam and Hindu Kaharingan. Seen from a religious perspective, even though there are differences they still maintain, appreciate, respect, and tolerate these differences. There is one problem or problem regarding religious knowledge and enthusiasm for worship in Tewang Kadamba Village. In this regard, the purpose of this study is to find out and describe religious understanding and how people acquire religious knowledge and strengthen religion through regeneration and cadres. The method used is PAR. The results of community service are good understanding of religion and ways to acquire religious knowledge through school education and activities in places of worship. Then related to strengthening religion through regeneration and cadres is a good idea for empowering the people of Tewang Kadamba Village.

IMPLEMENTASI TRADISI BAADAT PADA RITUAL KEMATIAN MASYARAKAT HINDU KAHARINGAN DI KABUPATEN LAMANDAU

Culture is the whole complex which includes knowledge and belief, art, morals, law, customs, and habits acquired by humans as members of society. The Hindu Kaharingan community in Lamandau Regency has various kinds of religious rituals, including birth, marriage, and death. One thing that is very unique and there is a phenomenon to be studied in this research is that there is a tradition in the ritual of death called the Baadat tradition which is a tradition that can only be done by one family group who is Hindu Kaharingan only, and Baadat is only done when a family member died. This tradition is very unique in that it is a cultural hasanah or heritage from our ancestors which has a very high philosophical meaning when compared to other religious ritual traditions. Therefore, traditions like this must be preserved and maintained in their integrity even though they face various challenges and obstacles as a result of the impact of the influence on the entry of modern cultures that can change from the actual cultural order, especially in the Baadat tradition of death rituals.

Tinjauan Fiqh ‘Urf Terhadap Praktik Perjanjian Perkawinan (Studi Empiris Adat Dayak Ngajudi Kota Palangka Raya)

Marriage agreements in Indonesia are regulated in the Civil Code (KUHPerdata), Compilation of Islamic Law (KHI), and Law Number 1 of 1974 concerning Marriage (Marriage Law) jo. Decision of the Constitutional Court Number 69/PUU-XIII/2015 so that the marriage agreement is legal and lawful. The marriage agreement in the Dayak Ngaju indigenous people is called a symbol. Perlambang is one of a series of traditional Dayak Ngaju marriage procedures. This paper aims to analyze the practice of marriage agreements that grow and live to become a culture of the Dayak Ngaju indigenous people in Palangka Raya City when viewed from the point of view of 'Urf. This writing is the result of research qualitative or empirical studies.The marriage agreement made to the Ngaju Dayak indigenous people has an important role, even though it is part of a series of traditional marriage rituals which in fact originates from the Hindu Kaharingan religion, but in its journey along with the introduction of Islam among the people, it has experienced various adaptations and adjustments to Islamic beliefs. . So that in practice, marriage agreements in the Dayak Ngaju customary community can still be carried out and benefited even by people who are Muslim.

Tiwah Ceremony as Hindu Kaharingan Practices in Contemporary Dayak Ngaju Society of Kapuas Regency

This research discusses about Tiwah ceremony. Tiwah is a ceremony originating from the Dayak tribe in Central Kalimantan to deliver the spirits of the dead to Heaven. In the contemporary that is increasingly developing, the existence of the Tiwah ceremony is very much felt by the existence of social media such as YouTube and Facebook. In this study, we will examine how the influence of social media on the existence of the Tiwah ceremony. This research is very important to do considering the swift currents of modernization which have a big influence on the existence of the ceremony. The purpose of this study is to find out how much influence the social media used by the community has on the traditional ceremony at this time. The data used comes from YouTube and Facebook media about the Tiwah ceremony in Kapuas Regency which was selected randomly based on the number of views, the number of likes, as well as interviews with several informants. This study uses the imagined community theory proposed by Benedict Anderson to understand the sense of nationalism of the people of Kapuas Regency regarding the Tiwah ceremony. Based on our findings, the Dayak Ngaju tribe in Kapuas Regency strongly supports the existence of the Tiwah ceremony through YouTube and Facebook social media with broadcast content, through this indirectly the people in Kapuas Regency strive to continue to introduce the Tiwah ceremony as a form of maintaining and preserving Dayak tribe customs.

Peran IAHN-TP Palangka Raya Dalam Melestarikan Identitas Kultural Penganut Hindu Kaharingan Di Kalimantan Tengah

Previous research on Kaharingan has written more about various rituals and the integration of Kaharingan with Hinduism. While this paper aims to describe the role of Hindu Universities which have the responsibility to build and improve the quality of Hindu human resourches who have global competence. But still not uprooted from its cultural roots, one way is by participating in caring for and preserving the teachings of local wisdom. Where this lokal wisdom also has profitable potential. This descriptive-qualitative research uses a phenomenological approach to cultural adaptatioan and receptioan theory. The result of the studi showed that the Hindu Institute of Tampung Penyang Palangka Raya state as the Hindu religios College in Kalimantan applies a global minded education pattern to answer the demans of globalization and Hindu educatioan based on local wisdom Kaharingan as identity or cultural identity. The application of this local wisdom based education in the form of local wisdom courses such as Tawur, Tandak, Acara Agama Hindu Kaharingan, Panaturan, Bahasa Sangiang, Bahasa Daerah, Teologi Hindu Kaharingan and other Kaharingan local wisdom courses. Universities have roles and responsibility to mentain local wisdom as the identity of a community, so that Hindu human resource are competitive in facing the challenges of globalization, but are still not uprooted from their cultural roots.

Nilai-Nilai Pendidikan Dalam Balian Tantulak Ambun Rutas Matei Bagi Masyarakat Hindu Kaharingan di Kota Palangkaraya Raya

The development of the times that are increasingly turning into an obligation for Hindu Kaharingan always to maintain and preserve a ceremonial tradition related to the teachings of their religion so that their generations do not forget the ceremony. Likewise, followers of the Hindu Kaharingan religion in Palangka Raya City who always carry out the balian tantulak ambun rutas matei ritual will always exist and develop to future generations of Hindu Kaharingan not forget it. The research was conducted in the city of Palangka Raya in 2020, using a qualitative descriptive method. Determining the informants used purposive sampling, considering that the informants were selected by researchers who carried out the research and understood the implementation of balian tantulak ambun rutas matei. The implementation of balian tantutulak ambun rutas matei is usually carried out after three days of death and burial. It is carried out by a base of 3-5 people and for 1 full day. The educational values ​​that can be studied are educational values ​​that can be explored in implementing the balian tantulak ambun rutas matei ceremony, namely Tatwa values, Moral values ​​, and Upakara Psychomotor values. These values ​​will be passed on to the next generation of Hindu Kaharingan so that the balian tantulak ambun rutas matei ceremony is not extinct.

THE SUMMANG SALAK MARRIAGE HELD BY HINDU KAHARINGAN DAYAKS IN SOUTH BARITO

<span>Marriage is an inner and outer bond between a man and a woman who will get married. It must get permission from both parents. It also happens on </span><em>Summang Salak </em><span>marriage. Along with the development of the era, </span><em>Summang Salak </em><span>is almost extinct and it has never been done again by the Hindu Kaharingan Dayaks of South Barito. It is because this kind of marriage is considered bad and needs to be avoided. In addition, it contradicts traditional and religious norms. </span><em>Summang Salak </em><span>is a marriage that results from being pregnant outside of marriage and they have a very close family lineage. It used to be very popular among Dayaks because they believed that it would have an impact, both on the descendant and on the people around it. There would be penalty for those who violated and made problems. They were fined and carried out some rituals to purify the area so that everyone would be free from obstacles and calamities. There are four things happened if </span><em>Summang Salak </em><span>is carried out without some customary processes and rituals, such as (1) being attacked by </span><em>sarit sampat </em><span>or disease outbreaks, (2) being hit by various disasters, (3) rice fields or agriculture are wiped out by pests on a large scale, resulting in crop failure and (4) fruit crops will not be ripe (</span><em>ore walang</em><span>) properly. </span>

COUNSELING AND INTRODUCTION OF RELIGIOUS VALUES AND BELIEFS OF DAYAK NGAJU COMMUNITY IN TUMBANG LITING VILLAGE, KATINGAN HILIR DISTRICT, KATINGAN REGENCY: PENYULUHAN DAN PENGENALAN NILAI-NILAI RELIGI DAN KEPERCAYAAN MASYARAKAT DAYAK NGAJU DI DESA TUMBANG LITING KECAMATAN KATINGAN HILIR KABUPATEN KATINGAN

This study was conducted to analyze how the Religious Values and Beliefs of the Ngaju Dayak Community in Tumbang Liting Village, Katingan Hilir District, Katingan Regency, Central Kalimantan Province. The method used in this research is descriptive qualitative. Data sources are primary data and secondary data. The primary data sources in this study were the Village Head/Village Secretary, Religious Leaders, and the local community. Secondary data is data directly collected by researchers as a support from the first source. It can also be said that data is arranged in the form of documents. Secondary data is also data obtained indirectly through intermediary media (obtained and recorded by others). Books, Journals, Internet to find valid data. The data collection procedure uses observation, interviews, and documentation while the data analysis includes: Data Collection (Data Collection), Data Reduction (Data Reduction), Data Display (Data Presentation) and Conclusion Drawing (Withdrawal of Conclusions). Based on the results of this study, it shows that the system of religion and belief in Tumbang Liting Village is still very strong and maintained until now. There are 3 religions in Tumbang Liting Village, namely Islam, Christianity, Hindu Kaharingan. For those who are Muslim, the worship system is joined at the Ainul Yaqin Mosque ± 4 KM. Christianity consists of two congregations, namely the Kalawa Church and the Katunen Church. Hinduism in the Temple (Balai). The Islamic death ritual ceremony joins the Kasongan Ainul Yaqin Mosque, the Christian death ceremony includes a 3 night waiting service for the body, burial, and a consolation service. Hindu Kaharingan The death ceremony is carried out for 3 days, the ritual activities, the activities of taking and transferring the bones, then transferred to sandung for 7 days. The attitude of tolerance in Tumbang Liting is very good and mutual respect, respect, if there is a mutual cooperation activity in the community, this is hereby maintained, even though we are now in the modern Technology Age

Ritual Hinting Pali as Resistance of the Dayak Ngaju Community (Case Study of Expansion of Large-Scaled Palm Oil Company to Ecology, Dayak Ngaju Community)

The importance of the ecological and forest conservation of Dayak communities in Central Kalimantan as the support of indigenous communities is not only based on capital and natural resources to meet their needs in the simplest sense, but also in the local philosophy of crisp tree sustainability and balance of God, nature, and human relationships. The global need to meet the market demand for vegetable oil leads to massive expansion of land, environment, and society, especially in developing countries such as Indonesia. This is a debate why these plants can only grow in the tropics, especially in areas passed by the equator. This raises many questions if such expansion attacks in place or region of developed countries like what? how do they handle emerging problems? Regardless of the question, this study only illustrates the contradiction, the idea of the idea of how to protect the environment between local and global values. Hinting pali is a media of Dayak community resistance to ecology and defense disputes related to the existence of the Palm Oil Company [PBS] in Central Kalimantan to the Dayak community. This ritual represents abstinence and prohibition [pali]. This ritual as a message of Dayak community wants to find a win-win solution to conflict and defense dispute between the local community and PBS. The hinting rituals of the Dayak Ngaju community, especially Hindu Kaharingan still grow and develop. Hinting pali as an oral tradition can be used as an effective medium of resistance, especially in conveying their message and protest against ecology and land annihilation by PBS. Hinting pali performance as a Dayak Kaharingan community resistance ritual in Central Kalimantan can express their thoughts and feelings about culture, history, customs, human relationships with the environment and God. They can also use hinting pali to express warnings "to determine the future of the community and express their feelings to ecological conditions, or other social problems". By using hinting pali, PBS entrepreneurs cannot marginalize ideas about how to protect their environment because they exist.

Keikutsertaan Masyarakat Muslim dalam Upacara Tiwah Agama Hindu Kaharingan di Kota Palangka Raya


 
 
 This study tries to answer on kinds of things followed by Dayak Ngaju Tribe Muslim Community Palangka Raya city in Tiwah Ceremony of Hindu Kaharingan and the reasons why they participate on the ceremony. This problem is studied by qualitative description by using cultural and religious approaches. The study results find out that most of Muslim community only participate some series of tiwah ceremony considered to be still tolerated by Islam, meanwhile for some other small parts, they still participated on them but they just do it not by full-hearted. Their participation on the tiwah ceremony is as a honor for their parents and family having their own history in their life. The participation model of Dayak Ngaju Tribe Muslim Community which is only in still tolerated things in Islam activities can be considered as the local Islamic tradition.
 
 
 
 
 
 
 
 
 

Adaptation strategy of central Kalimantan’s Dayak Ngaju religious system to the state official religions in Palangka Raya

The findings show that the integration and adaptation of Dayak Ngaju religious system adherents to Hinduism was done because of both internal and external factors. The internal factor includes the needs for recognition of their basic rights in religion as well as desire for changes, pioneered by intellectuals and leaders of Dayak Ngaju religious system. The external factor includes religious politics, economy, education, religious conversion, as well as the existence of Great Council of Kaharingan Hinduism and the role of State Hindu College of Tampung Penyang Palangka Raya. The adaptation strategies are indicated through accommodative behaviours, revitalization and revivalization, as well as resistance. The implication of the adaptation strategies is that the adherents of Dayak Ngaju religious system are able to maintain Kaharingan identity by calling the religion “Hindu Kaharingan”, even though in state administration, the religion is still written as Hinduism. In daily practice, the teachings of Dayak Ngaju religious system can be delivered in its entirety, and the adherents may still have their rights in religious practices, education, economy, and politics just like the adherents of Indonesian official religions.

PROBLEMATICS AND AFFILMATION OF KAHARINGAN RELIGION IDENTITY DURING INTEGRATION INTO HINDU DHARMA

This article is the result of a research on the Kaharingan problematic issues of religious identity after being integrated into Hindu Dharma. During the ‘New Order’ (President Soeharto's government) Kaharingan religion was not included in one of the religions served by the state. The issue of state recognition and the ease of obtaining civil services for Kaharingan adherents are strong reasons for Kaharingan religious leaders to integrate Kaharingan as part of Hinduism. The research raises the issues: (1) how is the process of integrating Kaharingan religion into Hindu Dharma? (2) what are the implications of such integration? and, (3) how is the existence of Kaharingan religious identity as the original ‘Dayak tribe religion’ after integration into Hindu Dharma in the future? This study aims to portray the existence of Kaharingan religion during integration into Hindu Dharma. This type of research is qualitative-descriptive with the method of collecting data through observation and interviews with religious leaders and administrators of religious institutions namely the Hindu Kaharingan Grand Council (MB-AHK), as well as an analysis of documents related to the object of research. Theories used in this research are integration theory, identity theory and locality theory. The integration process has implications for various fields, ranging from education, social, religious, economic, political upto cultural identity. The future challenges of Kaharingan are: internal conflict, a dilemma of distortion from third parties and stigmatization as one of the Hindu Dharma sects.

The Religious Text ‘Panaturan’ of the Dayak Ngaju Community

The ethnic of Dayak Ngaju is one of the Dayaks in Central Kalimantan. This ethic group has a native belief named Kaharingan, which is later on called as a religion. Kaharingan religion was previously called as Naju beliefs, Hiden religion and even Kafir or unbelievers. In its process, in 1972, this belief is associated within Hinduism or Hindu Kaharingan. This religion has a holly book, Panaturan, in which most of the texts are used by most of Dayak Ngaju community for religion purposes. To have a comprehensive picture of this religious text, this article used two approaches: semantic structures and its ideology to have a deeper relationship between text and thought. To see the religious text, two factors were examined, respectively the semantic structure and ideology to see cohesiveness and texture in text-ology. The findings show that Panaturan is a transformation of the Wedanta Scriptures which have been acculturated with local genius of the Dayak civilization. The participants on Panaturan indicate the ideology of this belief.
 
 Keywords: religious text, semantic structures, ideology

Keikutsertaan Masyarakat Muslim dalam Upacara Tiwah Agama Hindu Kaharingan di Kota Palangka Raya

This study tries to answer on kinds of things followed by Dayak Ngaju Tribe Muslim Community Palangka Raya city in Tiwah Ceremony of Hindu Kaharingan and the reasons why they participate on the ceremony. This problem is studied by qualitative description by using cultural and religious approaches. The study results find out that most of Muslim community only participate some series of tiwah ceremony considered to be still tolerated by Islam, meanwhile for some other small parts, they still participated on them but they just do it not by full-hearted. Their participation on the tiwah ceremony is as a honor for their parents and family having their own history in their life. The participation model of Dayak Ngaju Tribe Muslim Community which is only in still tolerated things in Islam activities can be considered as the local Islamic tradition.

NILAI-NILAI DALAM RITUAL BASARAH

Devotion to God is a necessity for every religious person.Hindus explain the teachings of Bhakti in the Bhagavata Purana known as Navavida Bhakti.The actualization of devotional service in Hinduism has diversity but is essentially the same. Therefore, there are differences in the practice of devotional service for Hindus in various regions.This happened to Hinduism in Central Kalimantan (Hindu Kaharingan).This paper describes four important things related to the implementation of the Basarah for Hindu Kaharingan in Central Kalimantan. The four things are basarah philosophy, the procedure of basarah, sajen basarah, and the values ​ ​ contained in the implementation of basarah.

AKTUALISASI NILAI SOSIAL KEMASYARAKATAN 'HANDEP HAPAKAT' DALAM UPACARA KEMATIAN PENGANUT HINDU KAHARINGAN

Hindu Kaharingan is a belief system adopted by people in the Central Kalimantan. Religious practice of Hindu Kaharingan has provided unique features and characteristics that distinguish it from other religions. The death ceremony is one religious practice of Hindu Kaharingan which consists of long ceremonial stages, starting from the initial stage to the last stage and of course involves the role of various parties and related elements to run well and smoothly. The occurrence of social interaction among Hindu Kaharingan people often involves the attitude of'handep hapakat' as self-actualization in fostering the values of sincerity, loyalty, help, the spirit of unity, mutual cooperation, and devotion to God Almighty in order to implement religious teaching practices well, smooth and sacred

Nyorat ceremony of Hindu Kaharingan adherents: Telawang District, East Kotawaringin Regency

The result of the study covers all three aspects. First, the causes of the Nyorat ceremony are held after thirty days of dead body to be lied down in the funeral house: (1) The belief factor of the spirit of the deceased person, (2) the fear factor for the unfortunate (3) religious social factor, (4) the economic factor of the Kaharingan Hindu adherents , and (5) the factor of affection towards the ancestral spirit of the late. The last factor is based on the assumptions, namely (1) preparing the Nyorat ceremonial facilities and infrastructure, (2) it is not to lose the meaning that can be inherent in it, (3) to purify/cleanse the spirit of the dead so that the sacred and inner and family will get happiness back. The implications of the Nyorat ceremony are (1) the religious implications relating to the belief of the Hindu Kaharingan adherents from generation to generation, that if they are not implemented, they will lose the meaning of the Nyorat ceremonial purposes, (2) the psychological implications require cooperation, (3) the social implications culture is the act of intervening to support the course of the ceremony, and (4) the economic implications of the community strongly support the course of the ceremony. Based on the results of the analysis, it is obtained three things. The first is the reasons of the Hindu adherents to conduct the Nyorat ceremony, the second is processes of implementation of the Nyorat ceremony, the three religious, psychological, and social implications, and the community’s economy towards the Hindu Kaharingan religious system are acceptable to the local community.

Inter-Religious Interaction In Central Kalimantan: A Study of Islam, Christianity, and Hindu Kaharingan in Palangka Raya City And Eastern Kotawaringin

Central Kalimantan is one of the provinces in Indonesia where the population is heterogeneous in terms of religion, culture and ethnicity. In several regencies and cities, there are places of worship located side by side (eg mosques, churches, Balai Basarah, and Vihara). Religious relations in several locations indicate awareness of social relations based on kinship. This work is aimed at exploring the patterns of interaction between the life of religious communities in religious, social activities and cultural life. The study employs a naturalistic qualitative approach where the actual condition in the field is being observed or to be natural with the conditions as they are. The data is based on observation, documents and interviews with selected informants from various religious groups including those practicing Islam, Christianity, and Hindu Kaharingan. Two important findings of the work include, firstly, that the tolerance attitude among them is created because of the ideological strength of the local culture of ‘Huma Betang’ and the values of kinship. Secondly, the process of interaction occurrence is encouraged by the existed meaning of the 'front stage' (emphazising more on the interests of the group). It is an understanding of the differences among them without having to prioritize them in social life, culture and others as well as in the 'back stage' (personal self-concept) of being alert, prejudiced and more careful in daily communication.