Samin Community Research Articles

PENGEMBANGAN BUDAYA BACA DI KOMUNITAS ADAT (PENYELENGGARAAN TBM DI KOMUNITAS ADAT SAMIN)

Samin indigenous community is a group of Saminist adherent located in Blora District. Government, with one of its programs—literacy movement, found obstacles in this community which is very closed and careful in accepting new things out of the community. This research aims to get reading culture development, recognize the feasibility and effectiveness of reading culture development model in that community. The model uses a research and development (R&D) approach which is an improvement method developed by Borg and Gall. Methods used are descriptive and qualitative. This research was conducted in Samin community, Sambongrejo village, Kecamatan Sambong Blora District, starting from July to November 2016. Results of this research has been appropriate to the effectiveness test conducted, so that it can be revealed that this model is effective and feasible to be examined extensively to an indigenous community. This research also gives suggestions on how to overcome problems in which the management of community Reading Garden has to do strategic steps so that TBM can be managed well in the planning, execution, and service process.

Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin

One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religion of Adam) are equally perceived as condescendent, an only single power, and the Almighty. Both communities also share Adam as the first man in the world. So, it is not proportional if the public ridicule Samin community with atheist stigma.

Semen vs Samin: the Impact of “Change.Org” Online Petition in Perspective of Laudato Si’

In Chapter III, the Encyclical Document of Pope Francis, Laudato Si’: on Care for Our Common Home, explains about the Church’s position by placing technology in the perspective of creativity and power. The Pope states how technology (medicine, engineering and) communications has “overcome the bad things that would hinder and restrict human.” This paper views the internet technology, especially the petition on line of change.org, in perspective of the optimist. In some cases, public demands have been successfully accepted by the parties that petitioned. One petition which is still in fighting today is cement (semen) versus Samin. It is a dispute of Kendeng Mountain communities, in Rembang, Central Java (called the Samin) with PT Semen Indonesia and Indocement Group (2014) that obviously shows injustice in its most basic form: the exploitation of nature by depriving human beings as subjects of ecological management. Women with their feet in stocks made of cement box express their protest against the existence of a cement plant that damages not only the ecology, but also their social life. In addition, there is another protest with a similar concern: Melanie Subono who has started a petition at Change.org since February 14, 2015. In line with the Laudato Si’, there is hope that the internet technology can help voice the Samin community especially through Change.org. Until this article was written, there have been 27,876 people who have signed the petition of “Stop the cement plant operations that displace the people in Kendeng Mountains, Rembang, Central Java!” Technology becomes a new hope to help the Samin struggle to maintain their homeland.

INTERCULTURAL COMMUNICATION KELOMPOK SAMIN DAN MASYARAKAT SEKITAR (OUTGROUP): KAJIAN ANXIETY/UNCERTAINT MANAGEMENT THEORY

This paper wants to tell about how intercultural communication is intertwined in the community of Samin community and the outside community around the Samin area. The author uses the position of emic approach that sees from the perspective of the Samin group. The author focuses only on the anxiety and uncertainty that occurs. This difference in cultural background certainly affects communication between them. Different cultures and ways of communicating with Samin groups and communities around this Samin may cause various obstacles. Some of the obstacles in question are anxiety and uncertainty between the two parties. Samin groups can be called mindless groups in communicating because Samin groups do not fully pay attention to what they say and do and can not categorize their interlocutors. Samin groups will become mindful when they can be slightly open to information coming from outside the group and acknowledge that there are multiple perspectives for interpreting messages in intercultural communication situations so that communication with outgroups is more effective.

Islamic Values in The Tradition of Samin Community at East Java

<p>Samin culture is one of the few sub-cultures that exist in East Java. Samin community in East Java settled in the district of Bojonegoro. In popular culture Samin contains a lot of wisdom values that is in accordance with the values of Islamic culture. The values of cultural wisdom Samin community's need to be excavated and preserved, in order to improve the livelihood of the people, which in turn will create a civilization that is safe, peaceful, just and prosperous nation's development objectives.</p><p>In traditional Islam can be used as a guide in shaping the law syar'i. Terms used in Islam to the local traditions referred to as' urf. U'rf can be used as legal guidelines syar'i for 'urf is not contrary to the Qur'an and Hadith. Given the synergy between local culture and Islamic culture, the life activities undertaken by the community remain in accordance with the teachings of religion, but the local culture is preserved continuity.</p>

Pengaruh Masuknya Budaya Populer terhadap Eksistensi Ajaran Sedulur sikep pada Masyarakat Samin

Klopoduwur Blora villagers are mostly descendants of Samin Surosentiko is a society that is still running the egalitarian values in daily life. These groups are known as community Samin. Samin community is a community that is consistent in behavior among others uphold the values of honesty , not envy, jealousy , prejudice is not ugly to others , behave and act what is ( not making this up ). Samin important for society not to disturb others and vice versa Samin people also do not want to disturb other people 's life and social institutions. Samin society is a society that can integrate the influx of popular culture with the attitude and teachings Sedulur sikep . Sedulur sikep teachings on society Samin persist accordance with the portions although popular culture spere entered public life Samin. In everyday life people Samin uphold the teachings Saminisme entrenched . Samin society trying to keep the existence and preserve the culture and teachings Sedulur sikep to instill and teach the younger generation descendants and tribes Samin.

Gethok Tular, Pola Komunikasi Gerakan Sosial Berbasis Kearifan Lokal Masyarakat Samin di Sukolilo

The social movement that strongly opposed the construction of cement plant in Sukolilo, Pati, Central Java constitutes a unique social movement. This movement, which is known as protest action, was conducted in a non violent way. One of the ways to embrace people in Sukolilo is by using communication strategy, called as ‘gethok tular’. This is a communication strategy based on local wisdom owned by Samin community. In its growth, gethok tular has formed communication pattern in Samin’s social movement. The communication pattern of gethok tular is in the form of informal communication. This paper was based on the result of constructivist research using ethnography of communication approach. Direct and in-depth interviews were employed to collect data.

LEKSIKON SAMIN SEBAGAI CERMIN PANDANGAN DUNIA PENUTURNYA

AbstractThe Samin people are a group of Javanese speakers. However, the Javanese they useis a little different from the common Javanese in some ways. For example, they use somedistinctive lexicons such as rukunan ‘husband/wife’, pondhokan ‘house’, turun ‘child’, and soon. This article discusses the distinctive lexicons in the Samin community to explain whythey use such unique lexicons. The discussion employs the framework of anthropologicallinguistics studying linguistic facts in a broad sociocultural context. The findings reveal thatthe use of distinctive lexicons by the Samin community is not coincidental, but related totheir perspectives on viewing things labeled by the lexicons; how they do so is influencedby the Saminism ideology. In addition, it is also revealed that in some instances, for theSamin community, the lexicons are not just labels that mark something, but also tools tointerpret something.

EKSISTENSI DAN NILAI-NILAI KEARIFAN KOMUNITAS SAMIN DI KUDUS DAN PATI

Samin community in Sukolilo Pati and Undaan Kudus is a potrait of cultural diversity of our nation. Samin Community that still survive today, in the historical context of existence, has existed since the late 19th century. This community has a contribution in realizing Indonesian Independence by fighting against Dutch colonialist. Public ignorance towards history, culture and Samin’s thought makes people perceive that this comunity “Do as they own wishes” without heeding the public regulations and norms. Negative stereotypes appears about this community which leads to oddity, peculiarity or anything unnatural (nyleneh). Whereas this community has cultural values based on the local wisdom (local wisdom). Samin wisdom can be an example in building diversity, integration and social harmony.

LITERASI MEDIA DENGAN MEMBERDAYAKAN KEARIFAN LOKAL

Media literacy is always related to media education. The problem is why is media to perform literacy? It is because our society is heterogeneous; in terms of their ethnicity, religion, infrastructure, education, knowledge, professional background, geography and other factors. This diversity indicator results also in differences of social perspective in grasping each content of media (Potter, 2001). The printing culture drives out the society’s competence to have contact with outside of both their selfness and their collective selfness. It might be helpful as outside information that can be used to repair the life order and structure. Unfortunately, although the importance of cultural literacy is in a consideration, the level of literacy competence of our society is still low. The society is in favor of information being read. The phenomenon in Ignas Kleden’s term is so-called as the secondary orality. Values and norms of local cultures within society can be utilized as the principle guidance for them to access information from new (foreign) media. We should put efforts on how our local wisdom functions as the community filter for media contents. Research and Development Division of Kompas (2011) reports culture is one of the devices through which we can develop a media literate society. This implementation is found in the Samin community at Pati Central Java, through their solid local doctrines they are successful to defend themselves not to imitate behaviors that they are in contact with.

BENTUK PERGESERAN BAHASA JAWA MASYARAKAT SAMIN DALAM RANAH KELUARGA

This study aims to describe the forms of the shift of Javanese in the Samin communityin the domestic domain. The data were collected from two locations where the Samincommunity lives, i.e. Tambak Hamlet, Sumber Village, Kradenan District and TanduranHamlet, Kemantren Village, Kedungtuban District. The data were ethnographicallyanalyzed. The findings show that there is a shift of Javanese in the Samin community from the ngoko Javanese to the krama Javanese. The ngoko language, which is the characteristic of Javanese in the Samin community, is used in a variety of domains. However, due to a variety of causes, the Samin community does not use the ngoko Javanese for all purposes. It is used only in the domestic domain and neighborhood involving the members of the Samin community only. In other domains such as social and educational domains, the ngoko Javanese is not used anymore and there is a shift to the krama Javanese.

Etnoekologi Masyarakat Samin Kudus Jawa Tengah

The study of the ethnoecology of Samin Society in Kudus been conducted in March 2011 to August 2011. The aim of this study was to review and document local knowledge of of Samin Society about their views of the environment. The location is Larikrejo and Kaliyoso villages, Undaan District, Regency of Kudus. Data collection techniques with direct field observation, open interviews (open ended), structured interviews with key informants, and focus group discussions (FGD). Results of research on local resource management in communities samin illustrated on describtif phenomenology. Theirs traditional knowledge about the environment is reflected in the form of land use management systems. Environmental unit and production activities such as: rice fields, yards, dry field, swamps, embung and rivers. Samin community interaction with the environment is very strong, like wong (humans) with sandang pangan (food and clothing), or like living with a livelihood. Society's view of land interests change with the change of environmental conditions and their knowledge level. Key word: Ethoecology, local knowledge, Samin Society, view of invironment, environmental unit

KEEFEKTIFAN METODE BILINGUAL INTENSIF UNTUK KEMAMPUAN MEMBACA DAN MENULIS PADA PENDIDIKAN KEAKSARAAN MASYARAKAT SAMIN BLORA

This research aimed to know if in Samin community reading and writing skills of literacy education participants taught with intensive bilingual method are better than those taught with SAS method. The research conducted in Tanduran Village Blora Regency in 2010, involved 40 research subjects comprising 20 subjects for experimental group with intensive bilingual method and 20 subjects with SAS method for controlling group. The data obtained were analyzed in two stages i.e. in the preliminary analysis and in hypothesis testing. The result of the research indicates, the reading and writing skills of literacy education participants in Samin community taught with intensive bilingual method are better than those taught wit SAS method.

IDENTITAS DAN KEARIFAN LOKAL “ISLAM SAMIN” DI ERA GLOBAL

This research aims firstly; to describe the construct of identity and local wisdom of Samin community in Kemantren village, Kedungtuban, Blora, Central Java, secondly; to explain change and continuity of their identity and local wisdom facing globalization. This research is descriptive qualitative, synthesis of library and field research. Library research studies the teaching and history of Saminism in general. Field research digs their identity and local wisdom through observation and unstructured interview. Informants were chosen purposively. The research was conducted on June-August 2007. The results are firstly; the construct of identity of Saminism comprises the identity of historicity, dress, language, house, marriage, and in agriculture. Their local wisdom was seen in personal attitude, social harmony attitude, and attitude towards nature. Secondly; there are factors and actors involving in change of their identity and local wisdom. There are external and internal factors, structural and cultural actors. The continuity of their identity and local wisdom goes through internalization, limitation of education, self sufficiency, and endogamy.