Sedulur Sikep Research Articles

The Role of Teachers in Instilling Sedulur Sikep (Samin Tribe) Values in Early Childhood

The role of a teacher is an indispensable aspect of the education world, particularly in fulfilling the national educational process standards. The teacher's role in promoting character education can be tailored to the cultural wisdom of a specific region. With the advancement of technology and changing times, the teacher's role in education may no longer appear as prominent. Consequently, teachers often carry out their duties without emphasizing their role as educators. This research employs a qualitative case study approach using Miles and Huberman's model. The findings of this study indicate that teachers function as guides and supervisors in the growth and development of children. They oversee the thoughts, words, and behaviors of both students and themselves, monitor the assessment results, and work on improving the behaviors, thoughts, and words of both students and teachers. The implementation of Sedulur Sikep character teachings by teachers involves three core character teachings: (a) "Angger-angger pratikel" (ethical behavior): Encouraging honesty in everyday life and teaching students not to harbor jealousy or greed towards their peers. (b) "Angger-angger pangucap" (language usage): Promoting the use of Javanese Krama Inggil when communicating with peers or teachers. (c) "Angger-angger lakonan" (patience and resilience): Advocating a patient, resilient, and composed approach to handling various challenges and issues. This research contributes to the understanding that cultural character plays a significant role in shaping the values and behaviors of individuals.

Application of The Concept “Ngugemi Ajaran Leluhur” To Prevent Mon-ey Politics in Sedulur Sikep Community in Pati, Central Java

The practice of money politics is one type of electoral and regional election crime. In practice, not all money politics cases can proceed to the Courts. For example,based on data from the Bawaslu of Central Java Province, the number of alleged money politics in the 2019 election was 66 cases. Of the 66 cases that can be processed to court, only 5 cases. This can be stated that so far law enforcement against cases of money political practices in elections has not been optimal. Therefore, repressive and preventive efforts are needed. One of the preventive efforts as carried out by the Sedulur Sikep community living in Baturejo Village, Sukolilo District, Pati Regency. This community applies the concept of "ngugemi ajaran leluhur" which contains ancestral principles and teachings to reject money politics. This study is interesting because currently the values of local wisdom are starting to fade but the people of Sedulur Sikep are still implementing and maintaining the values of local wisdom. The urgency of this research is as a reference or input for the government or related institutions in the context of conceptualizing the prevention of money politics in elections. The results of this study concluded that the concept of "ngugemi ajaran leluhur" containing ancestral principles and teachings is still applied and used as a guideline for life by the Sedulur Sikep community until now. The Sedulur Sikep community's rejection of money politics in elections is based on its adherence to ancestral principles and teachings.

Resistance to Formal Education of the Sedulur Sikep Kudus Community (The relevance of Islamic educational values to the educational values of Sedulur Sikep)

<p><span lang="EN-US">This study aims to describe the rejection of formal education by the Sedulur Sikep community. This study uses James Scott's theory of resistance to describe the forms and characteristics of resistance to formal education in Sedulur Sikep Kudus. This study employed qualitative research methods with an ethnographic approach to obtain data on community resistance to formal education. The data collection was carried out using interviews, observation, and documentation. The results revealed that the forms of resistance carried out by the Sedulur Sikep Kudus community were closed forms of resistance. It can be interpreted as a conscious rejection of formal education through less systematic procedures. They consistently refuse to engage in formal education due to their commitment to upholding their ancestral traditions and teachings. Also, they harbor doubts about work-oriented formal education. Furthermore, the educational values taught by the Sedulur Sikep community align with Islamic educational values. This study limits its focus on the portrait of the Sedulur Sikep community's rejection of formal education and the relevance of Islamic educational values to the educational values of Sedulur Sikep Kudus. Consequently, further research is needed to complete this study.</span></p>

Cultural Adaptation of Sedulur Sikep: Community-Based Disaster Risk Reduction Strategy in Baturejo Village

Background: Integration of various knowledge in response to various things that interfere with their existence both geographically, economically, socially maintaining livelihood assets, encouraging changes in the context of life of the Sedulur Sikep community. The perspective of political ecology in the context of disasters due to development impacts is responded by collaboration built as a network with academics, non-governmental organizations, legal aid institutions and the media. Aim: This study generally aims to analyze the cultural adaptation carried out by the Sedulur Sikep community in Baturejo Village. Method: This study combines habitus theory and cultural adaptation with the Sustainable Livelihood Framework approach to understand aspects and characteristics of Sedulur Sikep life in rural Baturejo. Community-based disaster risk reduction carried out by Sedulur Sikep was investigated qualitatively using the Participatory Rural Appraisal method to see with various variables, namely: potential and access to resources, vulnerability and capacity, processes and involvement in the Kendeng Care Community network, and see the extent of global/market influence on Sedulur Sikep's vulnerability. Data was obtained through interviews and observations. Inductive writing method that is done descriptively. Findings: The management of knowledge contained in social values in Sedulur Sikep to maintain the balance of living order with nature is the response capacity of Sedulur Sikep in maintaining livelihood assets and mainstreaming community-based disaster risk reduction in the nature of prevention and mitigation.

Unraveling the Life Problems of the Samin Kudus Community with Indigenous Counseling

The Samin Kudus community is a minority group in where they reside which creates a conflict of citizenship rights. In addition, they have values that are maintained amidst the multicultural onslaught. This article aims to find out how indigenous people who adhere to Sedulur Samin in the vsniillages of Larikrejo and Karangrowo, Undaan sub-district, Kudus district, solve problems in indigenous counseling studies. The theory used is about indigenous psychology which studies the unique behavior of indigenous people. This study used a qualitative-exploratory method which was conducted in the villages of Larikrejo and Karangrowo, Kudus Regency in 2022. Data were collected through observation, interviews, and documentation. Data analysis was carried out by reducing data, presenting data, and verifying. Data validity was carried out using triangulation of data collection methods. The results of the study describe the concept of indigenous counseling in the Samin Kudus community, there are: (a) botoh plays a role in guiding Sedulur Sikep who can be called a non-professional counselor; (b) the principle of counseling in the form of equality of understanding between botoh and sedulur; (c) components of counseling relationships based on the principles of ancestral teachings; and (d) there are stages of values taught by botoh to Sedulur Sikep. With the indigenous counseling process, indigenous peoples can solve life problems related to the physical, psychological, social and spiritual according to the values they believe in.

The Efficacy of Eco-Music in Interreligious Ecotheological Movement in Indonesia

This paper deals with interreligious eco-theological studies on unique, creative, and courageous phenomena initiated by young people to protect the integrity of creation and environmental sustainability as a form of appeal regarding ethics and environmental values in the face of law violations. They are members of a musical group named the Kendeng Squad and use songs to express their concern for environmental injustice. The group is also called an interreligious ecotheological movement because its members come from various religious backgrounds, namely, Sedulur Sikep representing the indigenous religion and Muslim activists, and Catholic activists; and because those songs call for protest against the exploitation of natural resources. Using qualitative analysis, this study found that the movement was able to motivate farmers and indigenous peoples to care about their environment. It has even spread to other places outside Pati Regency, Central Java, Indonesia, and involved music artists of the country. In this sense, eco-music has significantly contributed to the interreligious ecotheological movement. This study initially described the role of eco-music in responding to the ecological crisis hitting the Earth and then related it to interreligious ecotheology. After the general analysis, it then examined the background of the Kendeng Squad and its struggle to express its concerns through eco-musics to protect the North Kendeng Mountains Region. Overall, this paper offered a new insight into how eco-music has been efficacious in encouraging the interreligious ecotheology movement to maintain the integrity of creation and environmental sustainability.

COMMUNICATION STRATEGY OF SEDULUR SIKEP SAMIN’S BELIEVERS IN BUILDING POSITIVE IMAGE IN COMMUNITY

Negative images were commonly experienced by minority groups in society, including Sedulur Sikep Samin’s believers. Therefore, a communication strategy was needed to build a positive image in society. This study aimed to determine the communication strategy of Sedulur Sikep Samin’s believers in Larikrejo Village, Undaan District, Kudus Regency, Central Java in building a positive image in society. This research explored three elements of communication strategy, namely message planning, communication approach, and media selection. This study used the Co-Cultural theory of Mark Orbe. Interpretive phenomenological analysis was used in this study as a technical data analysis. The results of this study indicated that Sedulur Sikep Samin’s believers in Larikrejo Village use accommodation strategies to build a positive image in society. This strategy included non-assertive and assertive accommodation. In terms of planning the message of Sedulur Sikep Samin’s believers, they conducted deliberation first before the message was conveyed to the public. The communication approach was carried out by mingling, staying in touch, tying brotherhood both verbally and non-verbally to society and local government. This approach was in accordance with the ancestral teachings of Sedulur Sikep Samin’s which had been passed down from generation to generation (Samin Teachings). In terms of media selection, Sedulur Sikep Samin’s believers used outdoor media such as signposts, banners, photos, and posters displayed in the secretariat office.

BUDAYA POLITIK MASYARAKAT SEDULUR SIKEP DALAM PEMILIHAN KEPALA DESA STUDI KASUS DI DESA LARIKREJO KECAMATAN UNDAAN KABUPATEN KUDUS TAHUN 2019

The Sedulur Sikep community is a community group with traditional ties that are still strong and rooted in social life. They are scattered in various areas including in Larikrejo Village, Undaan District, Kudus Regency. Their average economic standard of living is still low, making it difficult to get them politically active. This affects their political culture, including in the 2019 village head election. This study aims to determine the political culture of the Sedulur Sikep community in the village head election and the factors that influence it. This study uses the theory developed by Gabriel A. Almond and Sidney Verba as an analytical framework. This theory explains cognitive, affective and evaluative orientations which are then categorized into types of political culture such as parochial, subject/subject, and participant. The results of the study show that the political culture of the Sedulur Sikep people belongs to the parochial type. The influencing factors are the level of education and economy, the traditional understanding of society which is obtained through the teachings of Saminism, feelings of inferiority towards state policies and changes to the order of the national political system

Temu Ageng: knitting the wisdom of sedulur sikep in Cerita dari Blora festival

Cerita dari Blora; Knitting the Wisdom of Sedulur Sikep was the festival title of its second year (2019) in Blora Regency, which was part of the Indonesiana Platform. The name of the festival is taken from the title of a short stories collection with the same title by a Blora-born author, namely Pramoedya Ananta Toer. This study aims to determine the festival format with the mutual cooperation (gotong royong) concept, which was carried out together by the Tourism and Culture Office of Blora Regency, the community and the Director General of Culture. This research is a qualitative research conducted during the preparation stage and during the festival in order to gain knowledge on how to strengthen the capacity of festival governance through the Indonesiana Platform. Cerita dari Blora Festival was part of the mutual cooperation platform to strengthen the management capacity of cultural activities, as a forum for strengthening cultural ecosystems, as well as to know the concept of tradition and local wisdom at the Temu Ageng Sedulur Sikep event. The results of the study show that through the Temu Ageng event, there is synergy between local governments, where the cultural services synergize and work together with communities, artists and the development of cultural ecosystems in the area, and also work together with the UPT (Technical Implementation Unit) of the Ministry of Education and Culture in the area such as Archaeological Halls, Museums, Cultural Heritage Preservation Centers, as well as various institutions, companies, and CSR in each region

The Urgency of Interreligious Ecotheological Praxis to Protect the Earth and the Vulnerable

Interreligious ecotheological praxis is urgent and most needed as a real form of dialogue between science and religions to overcome the increasingly severe current ecological crisis. This paper focuses on interreligious ecotheological praxis to maintain the integrity of creation and environmental sustainability. The aim is to explain the meaning of interreligious ecotheological praxis and its urgency in protecting the Earth and the vulnerable. To achieve this goal, this study qualitatively examines the grassroots practice of caring for the Earth and the vulnerable by Muslims, Catholics, and Sedulur Sikep in Pati and Rembang Regencies, Central Java, Indonesia. The results provide a new reference on interreligious ecotheological praxis for the Earth care movement, especially from the perspective of Islam, Catholicism, and Sedulur Sikep. This work suggests everyone move together in facing and overcoming the ecological crisis that befell the Earth and defending as well as protecting the vulnerable people most affected by environmental destruction.

The Fulfillment of Religious Education Services for Wong Sikep Samin in Kudus Central Java: A Study From Human Governance Perspectives

There are many studies on religious education services. Still, these studies do not use a human governance approach that focuses on respecting human rights and meeting the needs of all citizens. This research aims to analyze the fulfilment of religious education services for the indigenous religious believer, Sedulur Sikep, in Undaan, Kudus. The data was obtained through in-depth interviews and literature studies and analyzed through a qualitative descriptive approach. The informants are the Sedulur Sikep Community in Undaan, Elementary School (SD) 3 Kaliyoso, the Youth and Sports Education Office of Kudus Regency, eLSa (Institute for Social and Religious Studies), and MLKI (Supreme Assembly of Indonesian Belief) Central Java. Sampling was carried out purposively and snowball, and the analysis technique used analysis according to Miles & Huberman. The result indicates that until now, the students of Sedulur Sikep have not received their right to religious education services in formal schools based on The Regulation of The Minister of Education and Culture (Permendikbud) Number 27 of 2016 on Educational Services Belief in God Almighty in Education Units. Instead, they were asked to choose whether to follow Islamic religious education or not follow it at all. Schools do not understand the content of Permendikbud Number 27 of 2016 substantively. The school has not coordinated with the Youth and Sport Education Office of the Kudus Regency and is not trying to collaborate with institutions that handle belief education services. The school must fulfil the right of Sedulur Sikep students to get their rights in religion education services

Piwulang Jawa Anak-anak Sedulur Sikep di Kecamatan Sukolilo Kabupaten Pati

Sedulur Sikep Sukolilo Pati still holds the theory of laku sikep as a guide to their daily life. One of the theories is not sending their children to formal schools. They believed that formal schools will change the behavior that they have been holding. It also makes formal education unable to be felt by Sedulur Sikep Sukolilo Pati until now. Research data in the form of materials, media, learning resources, methods, and evaluation of learning. Source of research data, namely piwulang Jawa learning instructor. Data collection methods use participatory observation and unstructured interviews. Data analysis uses data reduction techniques, data presentation, and data verification. The results of the study are Javanese piwulang learning components for the children of Sedulur Sikep Sukolilo Pati consist of materials, media, learning resources, methods, and learning evaluation. Piwulang Jawa learning material, including knowledge material, attitude material, and skill material. Piwulang Jawa learning media, namely visual media (inanimate objects and living things). Learning resources in piwulang Jawa, include learning resources from humans, learning resources from materials, and learning resources from the environment. Piwulang Jawa learning methods include lecture method, question and answer method, assignment method, practice method, and exploring method. There are two evaluations of piwulang Jawa learning, namely process evaluation, and outcome evaluation.

Transformation of the Distribution of the Sedulur Sikep Samin Community, Blora Regency

The Transformation of the Distribution of the Sedulur Sikep Samin Community, Blora Regency Abstract The Samin community is a community that emerged in the Dutch colonial era, this community is part of Javanese society which teaches about equality in life and freedom to practice their beliefs (manunggaling kawulo gusti), the Samin community has procedures, customs, languages , and norms and has a unique history, in its emergence can not be separated from the arrival of the Dutch colonial government which implemented forced cultivation and land taxes for the natives which was the background for the emergence of teachings from the Samin community. The emergence of the samin movement or better known as geger samin is the movement of samin surosentiko or raden kohar who is believed to have one lineage with the king of Majapahit. This samin movement strengthened in 1890 in Blora Regency, then expanded to various areas in Blora Regency including Sambong, Doplang, Randublatung, Kedungtuban, and shared other districts such as Rembang Regency, Pati Regency, Grobogan Regency, and Bojonegoro Regency. This study focuses on describing the transformation of the distribution of the Samin community in Blora Regency with a local knowledge approach (emic) with a field survey method to find out the location and map the distribution of the Samin community that still exists in maintaining their culture.

The Indigenous Politics of Justice: the Case of the Sedulur Sikep Movement in Central Java

The struggle by indigenous people to protect their land from capitalist expansion is often reduced by scholars to two contrasting models: class politics and identity politics. This reduction has partially come from how scholars separate between the cultural/spiritual and the political-economic dimensions of these struggles, which are often more complex in reality. Based on an empirical study of the Sedulur Sikep movement in Pati, Central Java, the purpose of this article is to understand what the indigenous politics of justice looks like in practice as they defend their land and way of life against the cement mining industry. This study uses a qualitative approach combining four months of field observations with two Wong Sikep households and interviews with 20 Wong Sikep individuals from 15 households in Baturejo Sukolilo Village, Pati Regency, Central Java. This article discusses two findings from the study. First, the cultural/spiritual and political-economic dimensions are inseparable in the lives of Wong Sikep. Such inseparability is manifested through the agricultural system as the core of Wong Sikep life, derived from the teachings of their ancestors (culture/spirituality) as well as their practical needs (political economy). Second, this inseparability forms the basis of their adoption of both the politics of recognition and redistribution in their resistance to cement mining. The article concludes with recommendations for future studies about the Sedulur Sikep movement in particular and for indigenous justice movements more broadly.

The Indigenous Politics of Justice: The Case of the Sedulur Sikep Movement in Central Java

The struggle by indigenous people to protect their land from capitalist expansion is often reduced by scholars to two contrasting models: class politics and identity politics. This reduction has partially come from how scholars separate between the cultural/spiritual and the political-economic dimensions of these struggles, which are often more complex in reality. Based on an empirical study of the Sedulur Sikep movement in Pati, Central Java, the purpose of this article is to understand what the indigenous politics of justice looks like in practice as they defend their land and way of life against the cement mining industry. This study uses a qualitative approach combining four months of field observations with two Wong Sikep households and interviews with 20 Wong Sikep individuals from 15 households in Baturejo Sukolilo Village, Pati Regency, Central Java. This article discusses two findings from the study. First, the cultural/spiritual and political-economic dimensions are inseparable in the lives of Wong Sikep. Such inseparability is manifested through the agricultural system as the core of Wong Sikep life, derived from the teachings of their ancestors (culture/spirituality) as well as their practical needs (political economy). Second, this inseparability forms the basis of their adoption of both the politics of recognition and redistribution in their resistance to cement mining. The article concludes with recommendations for future studies about the Sedulur Sikep movement in particular and for indigenous justice movements more broadly.

Language and Style of Communication of Samin Community in Kudus, Central Java

This study aims to find out the style of language and communication used by the Samin Karangrowo community with their fellows and others outside the community. The Samin community, located in Karangrowo Village, Undaan District, Kudus Regency, is assumed to have unique style of language and communication due to their different attitude, behavior, and social conditions compared to others in Kudus Regency. Qualitative method with ethnographic approach is used in this study. This study then reveals that Samin Javanese language is mostly used in the Samin Karangrowo community. This study also finds out that Jawa ngoko and krama inggil are mostly used by the Samin people to communicate with others outside their community. Besides, the results of this study indicate that equalitarian style is frequently used by the Samin Karangrowo community as their communication style with their fellows since it is considered to be very effective for them in making decisions wisely as well as in solving their problems. However, in communicating with others outside the community, they mostly use controlling style as their communication style to protect the customs and culture of the Samin community from outside cultures. Finally, it can be concluded that the Samin community is strongly upholding the teachings of Sedulur Sikep in their communication strategy.

Land Injection Vs Land Conversion: Seeking the Solution to the Discontinuity of Agricultural Land Provision

Land conversion takes place more rapidly than the addition of new land. This paper attempts to investigate these two events by offering a more sensible solution to answer the need for land provision which over time continues to clash with various interests in land. The best solution to land provision is to give recognition to the ‘living space and the farming profession' by stating that the agricultural profession is the noblest profession, the most realistic profession, and constitutionally justified. They are a group of people whose profession is on going, or continuing, and it only requires political commitment as well as recognition of their living space and their profession that farmers and farming are a profession as well as a right to life. Local initiatives such as those emerging in the Kasepuhan community, the Subak tradition in Bali, and the determination of Sedulur Sikep community with their farming traditions should have earned their right not to be ‘disturbed’ but to be let live and get recognition and protection. Protecting these existing and sustainable forms of local farming initiatives is a real manifestation of the solution to the deadlock of the search for new agricultural land that faces various obstacles. Recognition should not only be given to indigenous groups as it has been done, but also to food farmer communities that have independently developed their agriculture in a sustainable manner.

Membaca Ekspresi Kontestasi Gerakan Perempuan Melawan Industrialisasi di Kawasan Pegunungan Utara Jawa, Indonesia

This study examines the intertwining of the attributive elements of feminine narrative on social movement in relation to the narration of Gegeran (riot) Samin in the context of industrialization in Kendeng, Central Java. Recent studies accentuated the narration of Saminisme as the history of resistance to colonialism becomes a study of the description of an unpretentious culture that is to be relevant for cultural conservation. Meanwhile, during this tumultuous era of industrialization, the reconstruction of the narrative of Saminism as a resistance movement was again in the spotlight, especially why women seemed dominant in this struggle. This research was conducted in April-May 2016 based on a narrative ethnography approach that is to be more sensitive to the emergence of a story, between textual and contextual data. The question was why there are differences in the articulation of narratives between elements of Sedulur Sikep values in responding to the establishment of cement factory reflected in the different attitudes and expressions. The research concludes that this social movement is intertwined with struggle efforts based on awareness of cultural diversity and socio-economic class movements by elaborating narrative elements from the specific historical narrative as the cyclical mobilization and are constituted using the performative elements of the activities or actions they held

KONSEP VOLUNTARISME DALAM GERAKAN SAMIN TOLAK PABRIK SEMEN

The Kendeng Mountains, which are rich of limestone, clay, spring and other varying mining sources, are a strategic choice for establishing a cement factory. The plan to establish a cement factory was supported by government but was opposed by the Samin community along with Kendeng farmers. This study aims to discuss the resistance of the Samin (Sedulur Sikep) indigenous people to extractive companies. To discuss this article, we need a theory that can be used to analyze how these volunteers grow and work. This theory is Parsons’ volunteer Action theory. Meanwhile, the research method used was an ethnographic approach. The results showed that the strength gained by the Samin community is the awareness of striving to uphold the maturity of its members through the spirit of a volunteer. This voluntary spirit is developed by cultivating farmer solidarity. Some actors have good rhetorical abilities so that the JMPPK is established to move with an active and open line of resistance.

Meaning of Life: A Perspective of Javanese Local Wisdom

Meaning is the main element needed to achieve happiness; including the meaning of life. In many studies, meaning of life is defined in terms of purpose, significance, or a multifaceted construct. One of the empirical reviews that is still necessitated in the study of meaning of life is the one which focuses on significance. This article attempts to provide answers to this question according to the perspective of the local wisdom of the Samin tribe as a part of the Javanese tribe. The Samin tribe is the name presented to the community that adheres to a doctrine in regards to “laku” or behavior that is believed to be taught by Samin Surosentiko. In other words, they are also known as “Sedulur Sikep”. Historically it can be traced that their presence was closely related to the passive resistance to the Dutch colonial government that colonized Indonesia around the 19th century. For the Samin tribe, there are no colonial laws. Instead, there are only laws of action, speech and necessity, which include not committing crimes, not arguing, not fighting, not having jealousy, not coveting or stealing, and not lying or slandering. The Samin tribe teaches these values to their generation because they believe that if they behave and act based on these values, they will live happily. The technique used is referred to as “kanda/pitutur” or giving advice by giving examples. This study used a qualitative approach in the form of phenomenology to understand the personal dimensions of the subject’s subjective experience on the meaning of the values of kanda/pitutur of sedulur sikep. The data were collected through in-depth interviews and observations on the Samin people. The data were analyzed in three stages, which were phenomenological reduction, eidetic reduction, and transcendental reduction. The results of this study provide a description of the reasons that make life worth living; as a transformation of the significance of meaning of life. The cognitive dimension as an evaluative component is related to self-acceptance, self-control, productive attitudes, autonomy, and positive relationships and harmonization with fellow living beings. In addition, there are also the affective and motivational dimensions shown.