Series Of Ceremonies Research Articles

Peran Tradisi Wetonan dalam Menjaga Identitas Budaya Masyarakat Adat Jawa

The wetonan tradition is a birth calculation system based on the Javanese calendar, a cultural heritage of the Javanese indigenous people that is rich in spiritual values and local wisdom. In this context, the wetonan tradition is not only a series of ceremonies or astrological calculations, but also a cultural heritage that includes local wisdom values and spiritual beliefs that have been passed down from generation to generation. In the current era of globalization, the wetonan tradition is faced with various challenges that threaten its survival. Changes in people’s attitudes and mindsets, urbanization, and doubts about traditional values are some of the main challenges. Shifting values and priorities in society, changes in value and belief systems, and doubts about the role of tradition in the era of globalization are some of the main challenges. However, preserving the wetonan tradition is crucial to maintaining a rich and diverse cultural identity and strengthening the solidarity of Javanese indigenous communities. To maintain and face the challenges of the wetonan tradition remaining relevant and valued by the community, concrete steps are needed. In facing this challenge, it is important to continue to educate the public about the cultural and spiritual values contained in the wetonan tradition, as well as to replant these values to strengthen the sustainability of the wetonan tradition amid the ongoing flow of modernization and globalization. Thus, the wetonan tradition can continue to live and develop as an integral part of the cultural identity of Javanese society. The preservation of this tradition not only ensures the continuity of a rich cultural heritage, but also strengthens solidarity and togetherness in Javanese indigenous communities. Therefore, measures to maintain and preserve the wetonan tradition need to be continuously strengthened to ensure that this cultural heritage remains alive and relevant for future generations.

NILAI PENDIDIKAN AGAMA HINDU DALAM ACARA NYENUK PADA KARYA NYATUR NGENTEG LINGGIH PADUDUSAN ALIT TAWUR PANCA KELUD DI MERAJAN SENTANA PASEK TOH JIWA SAMUAN

This article aims to analyze the value of Hindu religious education in the implementation of the Nyenuk event held in Merajan, a resident of Pasek Toh Jiwa Samuan. How the series of works by Nyatur Ngenteg Linggih Padudusan Alit is running. What is the procession of the Nyenuk event in the work of Padudusan Alit. As well as exploring the value of Hindu religious education in the ongoing Nyenuk event. The method used to collect research data is observation, interviews and literature study. The series of works by nyatur ngenteg linggih mapadudusan alit tawur manca kelud consists of various series of ceremonies. One of the important ceremonies is the Nyenuk ceremony. Nyenuk means coming to see which is a symbol of the descent of the god Nawa Sanga to see the success of the yadnya ceremony. This ceremony looks like mepeed as the end of the offerings and worship before Hyang Widhi Wasa in His manifestation which descends in a series of nyineb when performing the great work of mamungkah and ngenteg linggih. Every Hindu religious event definitely contains Hindu religious educational values, the teachings of which need to be passed down from generation to generation. The series of nyenuk events are of course carried out in accordance with literary instructions and in accordance with the instructions of sulinggih who leads the nyenuk event. The Nyenuk event contains the educational values of tattwa, morals, acara and is based on Tri Hita Karana.

Gondang Oguang Art: Historical Value, Function and Cultural Identity

This study aims to reveal: 1) The historical value of Gondang Oguang art in Koto Intan village, Rokan Hulu Regency, 2) The position of Gondang Oguang art in the context of the Manjalang Niniak Mamak traditional ceremony, and 3) The identity of Gondang Oguang art for the people of Koto Intan village, Rokan Regency upstream.This research is a qualitative descriptive study using ethnographic and ethnomusicological methods which cover two aspects, namely textual and contextual, the textual is the Gondang Oguang art and the contextual is the Manjalang Niniak Mamak ceremony, this method is used as a reference to find the historical value contained in the Gondang Oguang art. as well as the functions contained in the Gondang Oguang art. Data analysis in this study includes data presentation, data reduction, and drawing conclusions or interpretations. The results of this study are as follows. (1) Gondang Oguang art has historical value contained in it, this history includes the history of Gondang Oguang art which is a combination of two different cultures, namely Malay and Minang culture, and in the show, each song that is played has its own story and historical background behind it. the song. (2) Gondang Oguang art has a very important position and role in the series of Manjalang Niniak Mamak ceremonies, Gondang Oguang art and the Manjalang Niniak Mamak ceremony are an inseparable unit, if the Gondang Oguang art is not played in a series of ceremonies then the ceremony cannot be carried out. (3) Cultural identity, Gondang Oguang art is presented by the community as a culture that is already attached to the Koto Intan village community, Rokan Hulu Regency, this is strengthened by the presence of Gondang Oguang art in various formal and traditional ceremonies, one of which is the Manjalang Niniak Mamak ceremony. In the context of the Manjalang Niniak Mamak ceremony, there are several functions of the Gondang Oguang art, including (a) function as a means of ritual, (b) function as communication, (c) function as a symbol, (d) function as validation of social institutions, (d) function as integration society, (e) Function as Entertainment.

The Sang Hyang Kelor Ritual in Lembongan Village, Klungkung, Bali

The purpose of this article was to find out the form of the Sang Hyang Kelor ritual in Bali. The ritual of Sang Hyang kelor is known as dewa yadnya. However, this ritual seems to be preserved only by the people of Lembongan Village. The problems are: 1) What is the form of the Sang Hyang Kelor Ritual?; 2) What is the meaning of the Sang Hyang Kelor Ritual in Lembongan society?; 3) Is the Sanghyang Kelor Ritual educational?. This research was completed using qualitative methods. Sanghyang rituals implied in literacy about Bali have been collected through literature studies. Primary data about the Sang Hyang Kelor Ritual has been obtained through observation and interviews with informants in Lembongan village. All data were analysed qualitatively using symbol theory. The results showed that : 1) the Sang Hyang Kelor Ritual is a Hindu ritual using the properties of Moringa leaves in a series of ceremonies that are beautified by dance movements and song accompaniment; 2) the Sang Hyang Kelor Ritual has religious meaning, educational meaning, social meaning, and cultural meaning; and 3) the Sang Hyang Kelor Ritual is one that is considered by the perpetrator to have contributed to building concern for the physical environment, parental concern for their daughters, discipline, tolerance, respect for others, responsibility, and love for the motherland in the Lembongan community.

Primordialisme Ritual Umat Hindu Dalam Menjaga Eksistensi Pura di Lombok

This study aims to be able to reveal various phenomena that arise regarding the implementation of primordialism, the factors that influence the resilience of Hindu ritual primordialism and analyze the implications of ritual primordialism for Balinese ethnic Hindus in Lombok, according to the traditions, customs and culture of Balinese Hindus in implementing religious rituals or ceremonies. Social dynamics and technological developments have an influence, both directly and indirectly, on attitudes, values, and patterns of behavior, as well as the perspective of each individual in a community as part of the larger society. Likewise with the Balinese Hindu community in Lombok. The influence of ideology that comes from sampradaya which offers all new and different things and is considered to have more value, than what has been believed so far, can lead to changes in the thinking or ideology of each individual. So it is necessary to study the ritual primordialism of Balinese Hindus in Lombok. This study uses a qualitative descriptive research type with data sources in the form of non-participant observations, structured interviews and documents. The location of the temple was determined purposefully. The data is then classified, reduced, and interpreted, then the results of the analysis are presented in a narrative manner. The results obtained in this study are firstly the implementation of ritual primordialism for Balinese Hindus still applying customs, culture and traditions, regarding the series of ceremonies and ceremonies used, by applying the yadnya level as a form of ritual adaptation. Second, Hindu ritual primordialism has strengths in the form of social interaction and acculturation of Balinese and Sasak ethnic cultures, as well as community economic turnover. The three ethnic Balinese Hindus still have high primordial resistance, which has implications for the maintenance of ritual traditions and the existence of temples in Lombok based on religious emotions, belief systems, rite systems and religious ritual equipment, and religious groups and their systems that are still maintained.

Upacara Nyawang di Desa Adat Batuyang Gianyar

The implementation of the panca yajna ceremony will not be separated from the life of the Balinese people, as is the case with the Nyawang Ceremony which is carried out by the people of the Batuyang Traditional Village, Gianyar. The purpose of this study was to explore the concepts of Hindu teachings contained in the Nyawang Ceremony in Batuyang Traditional Village. The research method used is qualitative with data collection techniques using observation, interviews and literature study. The research results show that; 1) The form of the Nyawang ceremony is a series of yadnya ceremonies in which there are worship of Hulu and Teben. The Nyawang ceremony consists of stages, namely, the series of ceremonies, ceremonial devices or vehicles, ceremonial spells, and manggala ceremonies. 2) The function of the Nyawang Ceremony for the residents of Batuyang Traditional Village is generically a form of sraddha bhakti of the residents to the Creator and maintaining the natural balance of both Bhuana Agung and Bhuana Alit. The process of communication at the Nyawang Ceremony is very important to understand, because communication has a role in achieving the desired goals.

Ethnographic Communications of the Ngaben Ritual of Bali Hindus in Jakarta

Hindus believe that Ngaben facilitates and speeds up the process of liberating the soul of the sarira (smooth body) and the stula of the sarira (rough body). The Ngaben held in DKI Jakarta is different from Hindus in Bali. The aim of the research is to reveal the values contained in each pitra yadnya/Ngaben ceremony, especially for Hindus in North Jakarta. That its implementation is based on Vedic teachings, very flexible/adjustable to local conditions (Village, Kala, Patra). The Ngaben ceremony is a ritual that must be carried out even in overseas areas, according to local conditions and alignment of intent communications. The research was planned using a constructivist paradigm with a qualitative research methodology and an ethnographic research design of communication. In this approach, the researcher collects data and information through in-depth interviews and participatory observation from various sources who have knowledge and experience in implementing Ngaben in North Jakarta. The main focus is related to the use of verbal and non-verbal symbols used in the Ngaben ritual. The theoretical basis used by researchers is ritual communication and socio- cultural theory. The Ngaben ceremony held by the Banjar Hindu community in North Jakarta has a very high social aspect. The number of stages and series of ceremonies and the number of ceremonial equipment used to create social interaction in the ritual.

Vernacular Typography Analysis on Tombstones in Bandung City

Death is something that all humans have to face. In delivering humans to their final resting place, there are various series of ceremonies that also require property, one of which is a tombstone. Tombstones are a form of respect for those who have died and function as markers and community archives because in them there is information about who died, year of birth and death, service, and position. so that it can be conveyed easily, accurate typography is needed in order to properly represent the information and who is buried there. Therefore this study was formed to find out how the visual form and characteristics of vernacular typography are covered by tombstones through descriptive research. method of data collection is done by using purposive sampling conducted around Bandung city. The results show that these tombstones have various variations of vernacular typography which, when grouped, have their own characteristics.

STUDI TENTANG UPACARA ADAT PERKAWINAN DI KECEMATAN KINALI PASAMAN BARAT

The researcher's background in making this thesis is due to changes in the series of traditional wedding ceremonies and bridal make-up in West Kinali Pasaman District, as well as the existence of several series of traditional ceremonies and make-up processes that were left behind as in a series of ceremonies before marriage, namely mancari chickens (proposing). usually done by a mamak to find a mate for his nephew but in Kinali sub-district this process is rarely done. Meanwhile, a series of marriage ceremonies, namely the marriage contract, was previously carried out at night, namely at the night of cooking rice, but over time the marriage contract was carried out during the day. In the form of bridal make-up in Kinali Subdistrict, before the bride was make-up she first performed the bahieh ritual, but nowadays bahieh ritual is very rarely done because makeup artists are more following the trend of makeup. Many wedding ceremonies in Kinali Pasaman Barat Subdistrict have been changed over the years but still follow the prevailing customs. Previously, bridal make-up in Kinali Pasaman Barat Subdistrict, before the bride and groom were dressed, they first performed the bahieh ritual, but over time, makeup artists followed the current trend of makeup. The form of bridal clothing and accessories in West Kinali Pasaman Subdistrict, the bridal clothing consists of batabue, tokah, kodek / skirt, suntiang gadang bridal accessories, kaluang and galang, groom's clothing consists of skirt, vest, sarawa, sasampiang, bridal accessories saluak, kaluang, galang and keris. Wedding clothing, along with the times, has been modified a lot as well as various clothing colors, which used to be identical to the red color of the wedding dress. The meaning of wedding dress in Kinali Pasaman Barat Subdistrict, suntiang, implies that a heavy burden will be borne by a wife when living a married life. Saluak is a male head covering which has a meaning as a symbol of the leader in the gadang house after having a family. As well as leading the children and their nephews according to the customary saying of minang anak dipangku kamanakan in urang kampuang dipatenggangkan. The skirt symbolizes the wearer's greatness and big spirit.

Jaja Bebangkit as an Embodiment of the Offering Which Contains Aesthetic Value

Hinduism in Bali is a religion that is very full of offerings as gratitude to God in all His manifestations, as well as offerings to the ancestors, also to the Rsi which is translated as a debt, so that all people feel obliged to do the offering. In carrying out the obligation to make offerings with a series of ceremonies, it is always packed with a series that is very symbolic and has a high aesthetic value. Beauty or aesthetics is a very important consideration in carrying out a series of offerings, starting from objects as manifestations of ceremonies, mantra words pronounced in beautiful rhythms, to the attitudes of the performers of offerings with beautiful attitudes and movements in the form of dances. Bebangkit is a series of ceremonies with symbolic meaning which means the manifestation of the great world, contained with symbols of all contents in this universe.

Sapi Gading pada Upacara Ngerorasin (Kajian Filosofis Hindu)

<p>The process of using the Ivory Cow facility at the Ngerorasin ceremony began with the Abumi Suddha ceremony, Nanceb Gedung, Negtegang rice, Nyamuh, Matur Piuning, Ngangget Don Bingin, Ngajum Sekah, Ngunya / mapinton. The main ceremony is mapurwa, where the daksina purwa is the name of upuk or the direction of the Sanskrit language in the wind, purwa means east, daksina means south. Mapurwa daksina is a series of ceremonies or mamukur surrounding the plot or payadnyan (place of mamukur ceremony) whose rotation starts from east to right according to clockwise rotation. During the daksina mapurwa ceremony, Ivory Cow was used. After finishing the mapurwa daksina procession, it was continued with the last event, which was to present a liwet and food (tarpana serving), that meant to equip the deceased in the form of food and mamutru meant to give directions to the deva realm. Carrying out the Ngerorasin ceremony contained many philosophical values namely; Sradha value consisting of (Widhi Sradha, Atma Sradha, Karmaphala Sradha, Punarbhawa Sradha, Moksa Sradha), tattwa value.</p>

Perwujudan Keharmonisan Hubungan antara Manusia dengan Alam Dalam Upacara Hindu di Bali

Living things come from food. Food comes from plants. Plants come from rain. Rain comes from YADnya. Yadnya it is karma. Without plants, all living beings cannot carry on their lives, because the basic ingredients of animal and human food are plants. The existence of plants is yadnya from earth and sky to all living things. The teachings of Hinduism include three frameworks, namely tattwa, etika and upacara. In its implementation implemented Hindus in an integrated and intact. But in reality the more prominent part is the ceremonial part. This is because this part is a form of implementation with all its accessories. The big day is Tumpek wariga, also known as bubuh tump, pengatag tump, steering tump. It falls on the day of Saniscara, Kliwon, Wuku Wariga, or 25 days before Galungan. A series of ceremonies and ngatagin ceremonies were held to worship Bhatara Sangkara, the manifestation of Hyang Widhi, invoking the fertility of plants that are useful for human life. Bentuyung), Lord of Plants Plants that are concrete through treating the trees by offering porridge. In addition, Tumpek wariga is also an initial series in preparation for the Galungan holiday. In addition, the Ngerasakin Ceremony is a ceremony that aims to express gratitude to Ida Sang Hyang Widhi Wasa with manifestations as Jero Sedahan Abian and Jero Sedahan Sawah for what has been enjoyed so far from the produce of the earth.

Promulgación y juramento de la Constitución de 1869

Todo cambio de régimen en un Estado viene acompañado por trascendentes modificaciones en el ceremonial, el protocolo, sus símbolos, y en la configuración y ejecución de actos, como medio definidor y de legitimación de un nuevo régimen político y de ruptura con el anterior. En el mes de junio de 1869 se van a desarrollar una serie de actos y eventos, ya provengan de la propia iniciativa política como desde planteamientos populares que asume el poder político como vehículo de legitimación del nuevo estado político. Entre esos actos que se llevaron a cabo en ese mes en Madrid, destaca el acto solemne de promulgación y juramento de la Constitución de 1869, el cual tendrá su propia traslación a las distintas capitales de provincia y localidades relevantes, y que tras el análisis del presente estudio se podrá comprobar la profusa regulación normativa que la toma en consideración del juramento de la Norma Fundamental tuvo en numerosas instituciones, miembros y empleados de las mismas.Se trata por tanto de un acto fundamental, con un desarrollo destacado en su ceremonial tanto respecto al acto celebrado el 6 de junio de 1869 en las Cortes Constituyentes, como en todos aquellos actos que consecuencia del juramento afectará a instituciones, sus funcionarios tanto civiles como militares y otros miembros de los mismos. Se trata de una sucesiva y larga serie de disposiciones publicadas en la Gaceta de Madrid, que se alargarán hasta finales del año 1870, abarcando aspectos fundamentales del juramento, su ceremonial, fórmula, y distintos aspectos relacionados con el mismo, así como las consecuencias de no hacerlo. Por tanto, uno más de los actos y eventos solemnes que se desarrollaron en Madrid en ese mes de junio de 1869 como la inauguración del Panteón Nacional, el descubrimiento de la escultura de Mendizábal, el nombramiento del Regente y su juramento de la constitución, etc._________________Every new regime brings along transcendent modifications in a state's ceremonial, protocol, symbols, configuration and performance of ceremonies, so as to define and legitimize the new political regime while rupturing with the previous one. In June 1869, a series of ceremonies and events originated either from political initiative alone or from popular approaches that accepted political power as a means to legitimize the new political state. One of those remarkable ceremonies that were held in Madrid that month was the solemn act of promulgation and oath-taking of the 1869 Constitution, then replicated throughout all capital and major cities in the provinces. As analyzed in this study, the oath-taking of the Fundamental Law allowed for a profuse set of normative regulations that affected a number of institutions along with their members and officials.It was therefore a fundamental act carried out with outstanding formalities at the ceremony held at the Constituent Parliament on June 6, 1869, and in all the resulting ceremonies concerning institutions, their civil and military officials and other members thereof. A long, sequential series of provisions were published in the Madrid Gazette until the end of 1870to cover key aspects of oath-taking, such as its ceremonial and process, and the consequences of not carrying it out. Therefore, this oath-taking was one of the solemn ceremonies and events that took place in Madrid back in June 1869, together with the inauguration of the National Pantheon, the unveiling of Mendizábal's statue, the appointment of the Regent and his constitutional oath, and so on.

PEMENTASAN TARI LELEGONGAN PADA PIODALAN DI PURA PUSEH DESA PAKRAMAN CULIK KABUPATEN KARANGASEM (Perspektif Pendidikan Agama Hindu)

<p><em>The daily life of Balinese people who are Hindus as if it can not be separated with elements of culture and art. The offerings with the form of offerings with great care in the selection of materials offerings, appear to present expressive symbols with aesthetic taste and artistic arrangement. Many religious ceremonies are performed every year in sacred temples, the atmosphere of art, especially the art of dance, is very prominent. In the art of dance, sacred dance or guardian is a dance performed in a series of ceremonies or yadnya or a series of specific rituals, and the dances are usually purified. In connection with that in the Village Pakraman Culik, District Abang, Karangasem regency has a uniqueness in the ceremony piodalan pura puseh there staging Lelegongan Dance. This dance performance is a manifestation of gratitude towards Ida Sang Hyang Widhi Wasa.</em><em> </em><em>There are also problems that will be discussed, among others: (1) Why Leleged Dance staged at piodalan ceremony at pura puseh, (2) Structure of Lempegongan dance performance, (3) Hindu religion values that contained in Lelegongan dance performance, to (1) reveal the background of Lelegongan dance, (2) explain the structure of dance performance of Lelegongan, (3) analyze the values of Hindu religious education contained in Lelegongan dance performance.</em></p><p><em>The methods used to collect data are non participant observation and structured observation, structured interview, literature. The data collected were analyzed by qualitative descriptive analysis with reduction measures, data presentation and conclusion drawing.</em><em> </em><em>The results of this study shows Lelegongan dance is a guardian dance performed on each piodalan in pura puseh as an expression of gratitude before Ida Sang Hyang Widhi Wasa in general and also the Bhatari Bhatari who berstana at pura puseh and Ida Bhatari Danuh who berstana at pura puseh, Performance Lelegongan Dance at the ceremony piodalan Pura Puseh Village Pakraman Culik Abang district Karangasem regency is a dance that is considered sacred. In the staging of the Lelegongan dance there are several ceremonies that must be passed before the dance is performed, the first melasti ceremony or the cleansing ceremony of God's symbol, the second peak of the guardian is the peak ceremony in the ceremony piodalan where in the ceremony of the peak of the guardian was held Lertegongan dance performance , after the stages of Lelegongan dance all villagers of Pakraman Kulik do pray together. Next nganyarin which will end the penyineban ceremony. Educational values contained in the Lelegongan Dance namely (1) The value of Tattwa education is as a form of community belief in Ida Sang Hyang Widhi Wasa,(2) The value of education ethics Susila as a symbol of the behavior of the community during the ceremony piodalan, (3) The value of education ceremony that is as a form Bhakti Pakraman Culik Village community before Ida Sang Hyang Widhi Wasa which in this case poured in rituals with facilities and infrastructure namely with Banten, (4) Aesthetic Value that is as a form of spiritual satisfaction</em></p>

Local Wisdom In Malam Berinai Tradition In Malay Society, Tanjungbalai, North Sumatera, Indonesia

Malam Berinai tradition is part of a traditional wedding ceremony in Malay society. The tradition of malam berinai which is a series of ceremonies is held on the evenings before the wedding ceremony. Malam berinai becomes a very important part in the ceremony to give a signal to the bride. Giving henna to the bride is an attempt to give a sign to the bride as well as the blessing of the family to allow the bride and groom set up a new life. In addition, malam berinai is thanking and praying to God asking for the succesful of the marriage ceremony the next day, away from all obstacles and barriers. The purpose of this study is to analyze the form of local wisdom contained in traditional Malay society malam berinai in Tanjungbalai. This study used a qualitative method with an ethnographic approach. Ethnographic approach is the work of describing a culture. The main objective of this activity is to understand a way of life from the perspective of indigenous people. The results show there are four forms of local wisdom in this malam berinai tradition, they are manners, gratitude, mutual help, and care for the environment. The fourth local wisdom is to serve the Malay Tanjungbalai to guide their lives in society and country.

A Grand Public Hall Opened in Colonial Seoul - Gyeongseong Bumingwan or Keijō Fuminkan As a Way of Urban Life of the 1930s

This paper examines a public hall opened by the municipal government in colonial Seoul. Sited at one of the hub areas of downtown Seoul and currently used as the main building of the Seoul Metropolitan Council, Gyeongseong bumingwan or Keij? fuminkan (literally, a hall for Gyeongseong municipal people) remains one of only a few colonial edifices in the city. In particular, this study inquires into the questions of what the government has sought for through the building of a public hall and in what way the hall has become a way of urban life as a grand hall. By the early 1930s, dwellers of Seoul, especially the Japanese, have strongly aspired for the construction of a ‘grand hall,’ which would be capable of accommodating congregations and lectures, performances and movie screenings, and rite gatherings and other social-work meetings. Especially many of the urban Japanese yearned for performances of first-class Kabuki troupes of imperial Japan. On December 10, 1935, the opening day of the hall, the municipal government has tried to deliver the message of uniting officials and common populace and Koreans and the Japanese into municipal people or ‘bumin’ through a series of ceremonies; at the same time, it has proclaimed the completion of the hall to be a sacred project of the colonialist through a Shinto rite. Although rental fees of the hall were quite expensive, it has been utilized for many purposes. Not only those events of lectures, conventions, plays, films, and music concerts were held in the hall, but such social rites as weddings and memorial services could also be arranged in the hall. To be sure, the grand public hall has contributed to gather together the urban masses in the name of ‘municipal people.’ This collective mood was accelerated when the news of the Sino-Japanese War(1937) reached the colonial city, and the hall was swiftly transformed into a theatre for boosting war fever among the people. It was during the war period that Gyeongseong bumingwan could be best used as a grand public hall for unity.

ADAT PERNIKAHAN DI KOTA PEKALONGAN

This study is naturalistic research that aims to explore the marriage tradition in Pekalongan City, that has some difference’s with marriage tradition in Java. From this study, it can be revealed that the wedding stage in the city of Pekalongan in general is; nakokke, sangsangan, nentokke dino, pasrahan tukon, malem midodaren, walimah, aqad nikah, resepsi, and balik kloso. The wedding customs that distinguish Pekalongan with custom Java in general are: (1) the permissibility of dating after fiance, (2) a series of ceremonies seem quick, (3) The word 'walimah' is defined as a reading of 'mawlid al-barzanji’ before marriage contract (4) the bride and groom do not sit biting at the contract, (5) there is a term ‘bedhol gelung’, (6) there is a term ‘balik kloso sisan tilik’, (7) there is a term ‘nunggak seme’; (8) invitations related to weddings there are several kinds.

TRADISI PERNIKAHAN ISLAM JAWA PESISIR

This research is included in naturalistic research which is intendedto explore the wedding ritual in Pekalongan, a town in the north part ofCentral Java which has a special characteristic. The ritual consists of severalsteps such as nakokke, sangsangan, nentokke dino, pasrahan tukon,malem midodaren, walimah, aqad nikah, resepsi, and balik kloso.Thespeciallity of Pekalongan wedding ritual arev (1) dating after engagement;(2) the brief series of ceremony; (3) the word walimah translated asreading maulid al-barzanji before akad nikah; (4) the couple do not sittogether in the ceremony; (5) a special term bedhol gelung; (6) an activityof balik kloso sisan tilik; (7) a special term nunggak seme; (8) thereare some models of invitation.

Imagining the Great White Mother and the Great King: Aboriginal Tradition and Royal Representation at the “Great Pow-wow” of 1901

The 1901 Royal Visit to Canada of the Duke and Duchess of Cornwall and York (the future George V and Queen Mary) was marked by a series of ceremonies, not the least of which was the “Great Pow-wow”, staged by more than 2,000 Natives on a wide plateau outside Calgary. More than just an entertaining spectacle, the Great Pow-wow of 1901 was a hegemonic site in which competing representations of Natives, whites, and royalty converged. Officials from the Department of Indian Affairs sought to repress the expression of traditional Aboriginal culture, while other members of the state and a large segment of the press supported the participation of Natives as living examples of the heritage of British justice in Canada. For white Canadians, the pow-wow was an opportunity to define their own identity and imagine their place, and that of Natives, within the nation. At the same time, Natives used the opportunity to resist symbolic control and to ensure their presence and influence within Canada. Like other royal ceremonies, the Great Pow-wow of 1901 served as a contested site in Indian-white relations as both groups structured, manipulated, and imagined representations of themselves, each other, and above all, the monarchy, in order to both maintain and challenge the hegemonic order.

Practical appraisal to ethics in fetal death: a case of anasarca

Human response to the death of a loved one varies among different societies, religions, cultures, and races through a series of ceremonies and observances. Since postmortem examination may be offensive to some of these groups, the determination of the need for autopsy should be based on ethical as well as legal principles. Ethics is the which treats of human nature and the grounds of moral obligation; the science of human duty. Although it is the responsibility of society and the duty of a medical examiner/coroner to provide medico-legal death investigation, establishing dogmatic policy is apt to create confrontation rather than fulfillment of statutory obligations. The approach to an objection to autopsy should stress values of respect, compassion, kindness and courtesy beyond the minimum required by any policy or guideline.