Becoming Banjar

Hawkins, Mary

doi:10.1080/14442210010001705830

Cited by 17 publications

(12 citation statements)

References 4 publications

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“…We also note that cultural identities, such as ethnicity, are fluid and 'not fixed in space and time' (Hawkins, 2000 , p. 25). Thus, the ethnicity defined in the data should be assessed further, mainly on how it affects migration.…”

Section: Conclusion and Discussionmentioning

confidence: 94%

“…Thus, the ethnicity defined in the data should be assessed further, mainly on how it affects migration. For example, the members of other ethnic groups in Kalimantan identified themselves as Banjarese when they converted to Islam (Hawkins, 2000 ) might have influenced the Banjarese migration rates.…”

Section: Conclusion and Discussionmentioning

confidence: 99%

“…Migration could also be a reaction to an act of war by the colonialists. For the case of the Banjarese from South Kalimantan, the Banjar war with the Dutch in the mid-nineteenth century (Hawkins, 2000 ; Hugo, 2006 ) forced some of the Banjarese to flee from their territories, primarily to their established migration destinations in Sumatra and Malaysia. According to the 1930 Census, many of them resided in the eastern part of Sumatra, Riau and Jambi provinces in Sumatra, even abroad, such as in Malaysia (Naim, 1973 ).…”

Section: Ethnicity and Migrationmentioning

confidence: 99%

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Does Ethnicity Affect Ever Migrating and the Number of Migrations? The Case of Indonesia

Pardede,

Venhorst

2024

Eur J Population

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This paper is the first to examine to what extent ethnicity affects ever migrating and the number of migrations across the lifespan for the case of internal migration in Indonesia. We use all five waves of the Indonesia Family Life Survey (IFLS) to study migration behaviour of respondents belonging to some of the largest ethnic groups in Indonesia. Our logistic regression results show that the Minangkabau, Betawi, Madurese, Balinese, Buginese and Makassarese, and Sasak, Bima and Dompu are less likely to ever migrate than the Javanese. Using only migrants and controlling for the first migration and other characteristics, truncated negative binomial regression results show that, in comparison with the Javanese, the Minangkabau and Banjarese have a higher expected number of migrations while the numbers are lower for the Betawi and Balinese. Thus, ethnicity contributes to ever migrating as well as the number of migrations, but we find that the differences between the ethnic groups diminish for the latter. These results also point out that a higher likelihood of ever migrating does not always correspond with a higher number of migrations, highlighting the importance of studying migration count to complement the study of migration as a one-time event.

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Section: Conclusion and Discussionmentioning

confidence: 94%

Section: Conclusion and Discussionmentioning

confidence: 99%

Section: Ethnicity and Migrationmentioning

confidence: 99%

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Does Ethnicity Affect Ever Migrating and the Number of Migrations? The Case of Indonesia

Pardede,

Venhorst

2024

Eur J Population

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“…Now, the Banjar people are considered to be an Ethnic Malay. Banjar can be divided into three sub-ethnic groups depending on their geographic distribution: (1) Banjar Pahuluan, who live in the valleys by the upriver of Meratus mountain ranges; (2) Banjar Batang Banyu, who live in the valleys by the Negara river; and (3) Banjar Kuala, who resides in Banjarmasin and Martapura (Badan Pusat Statistik Republik Indonesia, 2010;Hawkins, 2000).…”

Section: A Introductionmentioning

confidence: 99%

The Social Construction of the Banjar Ethnic Society Toward the Radap Rahayu Dance

Nugraheni,

Artaria,

Sutinah

et al. 2024

jip

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The Radap Rahayu is a ritual dance performed today by the Banjar ethnic group in Gambut District, Banjar Regency, South Kalimantan. It is used for traditional Banjar rituals, such as weddings, bathing, and building erections. This research aimed to describe the importance of the Radap Rahayu dance for the Banjar people and its relation to their well-being and spirituality. This qualitative research used a theoretical framework established by Berger and Luckmann (1990). Through the social construction theory, the researchers explored how the Banjar people make sense of their culture and express their spirituality through art. The informants were determined using purposive sampling on 25 individuals, and data collection was conducted through observations and in-depth interviews. The data was analyzed using thematic analysis and reviewed based on existing literature. The findings showed that the function and meaning of the Radap Rahayu dance, according to the Banjar people, are not merely an art performance but a vital ritual integrated into their daily lives. The researchers identified limbai movement, spiritual meaning, spiritual beings, and guardian crocodiles as domains of social construction. This aligns with the framework, highlighting that a phenomenon displays multiple realities.

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“…The Banjarese have the reputation of being pious Muslims. Islam became constitutive of their identity -see Hawkins (2000) and Chalmers (2007). 3 That is, the principle that "the original state of things is permissibility except for what the Law proscribes" (al-aṣl fi'l-ashyā' al-ibāḥa illā mā ḥaẓarahu al-Sharʿ).…”

Section: Introductionmentioning

confidence: 99%

Arsyad Al-Banjari’s Dialectical Model for Integrating Indonesian Traditional Uses into Islamic Law

Iqbal

Rahman

2020

Argumentation

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Muhammad Arsyad Al-Banjari who lived from 1710 to 1812 in Borneo, Indonesia, applied a model of integrating uses of the Banjarese tradition into Islamic Jurisprudence based on a dialectical constitution of qiyās, the legal argumentation theory for parallel reasoning and analogy, he learned from the Shāfi'ī-school of jurisprudence (uṣūl al-fiqh). Our paper focuses in the model of integration proposed and practiced by Al-Banjari, a rational debate grounded on a dynamic view on legal systems. We will illustrate the method with the help of two different kinds of qiyās deployed by Al-Banjari in order to argue for the rejection of some traditional Banjarese offeringrituals for avoiding disease or calamities (manyanggar and mambuang pasilih), and for the acceptance of the use of consuming the traditional drink called lahang made of the juice of sugar-palm. As our dialogical reconstruction shows, the development of the debates, particularly the first one, is quite sophisticated, with a Banjarese opponent that does not surrender easily to the rejection of his use of those rituals.

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Becoming Banjar

Cited by 17 publications

References 4 publications

Does Ethnicity Affect Ever Migrating and the Number of Migrations? The Case of Indonesia

Does Ethnicity Affect Ever Migrating and the Number of Migrations? The Case of Indonesia

The Social Construction of the Banjar Ethnic Society Toward the Radap Rahayu Dance

Arsyad Al-Banjari’s Dialectical Model for Integrating Indonesian Traditional Uses into Islamic Law

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