Art as a Cultural Instrument: The Role of Acehnese Art in Resolving Horizontal Conflict

Dhuhri, Saifuddin

doi:10.26811/peuradeun.v4i1.88

Cited by 5 publications

(5 citation statements)

References 2 publications

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“…Since then, Aceh was in armed conflict with the Indonesian military until the Helsinki Agreement in 2005. Both parties agreed to live in peace, and Aceh is part of the Republic of Indonesia (Dhuhri, 2016).…”

Section: Introductionmentioning

confidence: 99%

Character Education in an Acehnese Cultural Saga: Hikayat Prang Sabi

et al. 2020

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The research sought to understand the value of patriotism in the Hikayat Prang Sabi by using a qualitative approach. Hikayat was referred to narratives (saga) of war rooted in Acehnese cultural tradition, and Prang Sabi in Acehnese language meant ‘Holy War’. As a literary work, Hikayat Prang Sabi embodied the concept of jihad, which was usually sung during the time of war in the Acehnese history: Portuguese in 1511, Dutch in 1873, Japan in 1942, and the Republic of Indonesia in 1976. The source of the data was verses or stanzas of Hikayat Prang Sabi that contained patriotic values. These verses were then treated as the unit of analysis. A hermeneutic approach was employed to analyze the data. The findings show that Hikayat Prang Sabi contains two types of patriotic values: national and religious. National value refers to the sense of nationalism, ethnicity, and humanity. Religious value, on the other hand, displays the value of spirituality, prophecy, and peace. These values indicate the foundation of thinking and doing of the Acehnese people manifested in a literary work, which then can be transferred into the notion of character education.

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Section: Introductionmentioning

confidence: 99%

Character Education in an Acehnese Cultural Saga: Hikayat Prang Sabi

et al. 2020

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“…303-316 | 311 the birth of the Prophet Muhammad, even the name of the Saman dance came from the name of a Sufi, Shaykh Saman. This dance verse used Arabic, Acehnese language, and sub-Aceh languages too (Dhuhri, 2016).…”

Section: Art Channelmentioning

confidence: 99%

Islamic Education and Islamization Channels in Malay Peninsula in 7th-8th Centuries AD

Nurbaiti¹,

Suparta²,

Azwar³

2020

Buletin Al-Turas

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This study aimed to discuss the role of Islamization channels in the process of entry and spread of Islam in Malay Peninsula in seventh to eighth century AD. The research used qualitative method with a descriptive analytical approach. By taking data through interview, journals and textbooks, then conducting a description and analysis of the data, the results showed that the process of Islamization in Malay Peninsula in seventh to eighth centuries AD was carried out through several channels, namely trade, marriage, Sufi, politics, education, and arts. The study also showed that Islamic education functioned as the main channel in the process of Islamization. The role of Islamic education was mainly enhancing Muslims’ understanding about Islam which was implemented informally and non-formally. Informal education occurred through the interaction between the ulama and community carrying out everyday lives; while, nonformal education was conducted by holding learning activities in the mosque through small groups known as halaqah. The study concluded that Islamic education was the main channel of the Islamization process in Malay Peninsula.

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“…The findings confirm that cultural and community values of folklore in Indonesia mainly derive from the Islamic values. Values of forgiveness and obedience, for instance, are easily found in the contexts of folklores, even in the western cultural contexts [6,9,10]. Therefore, it is acknowledge that folklore is a national heritage and must be preserved.…”

Section: ) Practical Attitudementioning

confidence: 99%

Local Wisdom Story of Baridin-Ratminah and Saidah-Saeni

Rozak¹,

Rahayu²,

Mascita³

2019

Proceedings of the International Symposium on Social Sciences, Education, and Humanities (ISSEH 2018)

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This research describe local wisdom values contained in these two folklore they are Baridin and Ratminah from Cirebon and Saidah and Saeni from Indramayu. Local wisdom is a set of knowledge and experiences which had good value that used to solve the problems in a certain society. Descriptive qualitative method has been used in this research. Procedures that has been used through this method are observe, analyze, describe, and conclude the local wisdom values that contained in those two folklore. They are 1) Baridin and Ratminah folklore contained: a) hedonism value, is the joy of readers values to the folklore. b) cultural value, is a belief towards mystical things. c) religious moral ethics value, is good behaviour to another people, poverty does not make kufr, not achieving something through the wrong way. d) practical value, do not be arrogant, do not be vengeful, being an introspective person; 2) Saidah and Saeni folklore contained: a) hedonism value, the joy of readers because this folklore contained amusement (entertainment). b) cultural value, is a belief towards mystical things. c) religious moral ethics value, life is spinning, should be fair, have to survive in life. d) practical values are, love each other, respect each other, and forgive each other.

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Art as a Cultural Instrument: The Role of Acehnese Art in Resolving Horizontal Conflict

Cited by 5 publications

References 2 publications

Character Education in an Acehnese Cultural Saga: Hikayat Prang Sabi

Character Education in an Acehnese Cultural Saga: Hikayat Prang Sabi

Islamic Education and Islamization Channels in Malay Peninsula in 7th-8th Centuries AD

Local Wisdom Story of Baridin-Ratminah and Saidah-Saeni

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