Komunikasi Magis Dukun (Studi Fenomenologi Tentang Kompetensi Komunikasi Dukun)

Nurdin, Ali

doi:10.24329/aspikom.v1i5.43

Cited by 12 publications

(7 citation statements)

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“…The bride and groom pray to God Almighty for strength and comfort as they navigate their marriage and family at the end of the procession. Nurdin (2015) elaborated on the above theory by tying the mantra to people's faith convictions. If you want something from God, you'll need some magic words to get through to him fast.…”

Section: Concluding Mantramentioning

confidence: 99%

Mandiu Pasili in the Traditional Wedding Processions of the Kaili Tribe in Pevunu Village, Sigi Regency: Semiotic Studies (Mandiu Pasili Dalam Prosesi Pernikahan Adat Suku Kaili Di Desa Pevunu Kabupaten Sigi: Kajian Semiotika)

2023

gramatika

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Mandiu Pasili is a part of the traditional ceremony that follows the wedding. Mandiu Pasili (Bathing together in front of the door) is a tradition carried out the morning after the wedding at the bride's residence. The research question is, "How are the symbolic meanings of Mandiu Pasili expressed in the traditional wedding procession of the Kaili tribe in Pevunu Village, Sigi Regency? This research aims to describe the symbolic meanings of Mandiu Pasili in the Kaili tribe's traditional wedding procession in Pevunu Village. The researchers employed a qualitative descriptive research method that gathered data from informants. Data collection methods include observation, interviews, documentation, recording, and note-taking. The findings of this study indicate that the traditional wedding procession of Mandiu Pasili of the Kaili tribe contains verbal and nonverbal symbolic meanings. The verbal symbol known as Gane (mantra) on Mandiu Pasili, which consists of (1) gane pamula, (2) gane paempu, and (3) gane panggaopu, has the meaning of verbal symbols in the realms of religion, ethics, and philosophy. Examples of nonverbal symbols are examples of eggs, nails, coins, sarongs, young coconuts, flowers, breadfruit leaves, silaguri grass, Mayang coconut blossoms, gold, pots, and machetes. The purpose of implementing the Mandiu Pasili custom is to wish that the newlywed couple (a) can have children, (b) have a family life that is always harmonious and joyful, (c) keep everyone in good physical and mental health, (d) to keep disasters away, (e) to keep it far away from any potentially harmful influences.

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Section: Concluding Mantramentioning

confidence: 99%

Mandiu Pasili in the Traditional Wedding Processions of the Kaili Tribe in Pevunu Village, Sigi Regency: Semiotic Studies (Mandiu Pasili Dalam Prosesi Pernikahan Adat Suku Kaili Di Desa Pevunu Kabupaten Sigi: Kajian Semiotika)

2023

gramatika

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“…Pendapat lain juga menyebutkan dukun merupakan Orang yang memiliki ngelmu ghaib yang diperoleh dengan cara laku mistik dan memanfaatkannya untuk membantu atau menolong orang yang membutuhkannya. http://sosains.greenvest.co.id Dukun atau Shaman merupakan fenomena besar dan selalu mengiringi kita dalam setiap sendi kehidupan baik disadari maupun tidak, mereka mampu menolong (Nurdin, 2012), mengobati dengan cara memberi jampi atau ramuan tertentu bahkan dengan sedikit mantra yang diucapkan ketika proses menyembuhkan si pasien.…”

Section: Pengertian Dukununclassified

Persepsi Masyarakat Terhadap Dukun Dalam Pandangan Islam

Yuniarto

Kolbi²,

Marliani³

et al. 2022

SOSAINS

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Latar Belakang :. Sebagian manusia (masyarakat) yang menghadapi berbagai masalah yang sulit diselesaikan dan penyakit yang sulit disembuhkan secara medis, keinginan yang sulit untuk diraih dengan doa usaha, sehingga tumbuh rasa frustasi dan akhirnya mencari alternatif lain, diantaranya dunia mistik, sihir, paranormal, ahli spiritual dan perdukunan Tujuan : untuk mengamati bagaimana persepsi masyarakat terhadap dukun atau paranormal. Metode : Penelitian ini menggunakan pendekatan deskriptif kualitatif yang bertujuan untuk mendeskripsikan dan memaknai secara mendalam bagaimana persepsi masyarakat terhadap dukun dan bagaimana dalam pandangan Islam Hasil : Walaupun mereka mengetahui sihir, dukun dan tenung diharamkan agama, tapi nyatanya masih banyak muslim yang terlibat dalam praktik perdukunan dan ilmu ghaib, baik yang sifatnya penyembuh maupun penangkal yang sering dilakukan oleh paranormal, bahkan ada diantara mereka berkedok kyai, haji, guru atau yang khusus berprofesi sebagai dukun kampung. Kecenderungan sebagian masyarakat mempercayai kekuatan dan baroqah guru masih tinggi, keadaan ini sangat memprihatinkan, ditambah dengan munculnya promosi diberbagai iklan dan media masa yang menunjukkan kemampuan dan kehebatannya, sehingga masyarakat dengan mudah terpancing dan terjebak mempercayai ramalan-ramalan, penyembuhan penyakit, mengatasi masalah urusan kehidupan dan keadaan masa depan. Kesimpulan: Meskipun dalam Islam sudah dilarang akan tetapi masih ada masyarakat muslim yang percaya akan dukun dan ilmu sihir. Semua keyakinan tentang dunia perdukunan dan ilmu-ilmu ghaib dikembalikan lagi pada pribadi masing-masing, karna masyarakat yang percaya akan hal-hal sepereti itu juga memiliki sudut pandang tersendiri, begitu pula sebaliknya masyarakat yang tidak percaya akan hal-hal seperti itu juga memiliki sudut pandang tersendiri. Semuanya dikembalikan lagi pada perspektif masing-masing.

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“…Even in its development, magic has now been packaged as an economic commodity in such a way as to involve innovation from magic agents to win the magic market. They also provide online mantras, magic items, amulets, and others to innovate their services, including communication strategies (Nurdin, 2012). The activities of the Dhukons in Madura at the same time bring benefits in the process of capital accumulation and social problems for their users who are dominantly Muslims.…”

Section: Introductionmentioning

confidence: 99%

Sinful Income? Being Muslims and Magic Agents in Madura Island - Indonesia

Haryanto

2021

Humaniora

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This research was based on a study conducted in four regencies of Madura Island, the mostly Muslim Island in the East Java Province of Indonesia. This research was descriptive qualitative and employed an ethnographic case study, which consisted of interviews, participant observations, and documentation as data collecting method, and analyzed by discourse analysis and textual analysis method. Magic agents, the informants in the present research and commonly referred to in Madura as Dhukon were Muslim. In addition, the existence of magic agents on the Island with its dominantly Muslim population was relatively clandestine since practicing/utilizing magic is among the biggest sins in Islamic teachings. Most of these magic agents had no other jobs, and made magic as their primary business commodity to meet their needs and their families. Therefore, their income for their lives relied on their community service activities as supernatural agents. They were likely to perform as Muslim (always wearing Arabic outfits) in daily life and employed some attributes taken from the Qur’an/Hadiths as their ‘tools’; thus, their income was blessed, rather than sinful, income. On average, their income from being Muslim magic agents was mostly higher than that of RMW (Regional Minimum Wage). The researcher argues that being a Muslim magic agent in Madura is a profitable professional job, among other jobs with geographical limitations.

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Komunikasi Magis Dukun (Studi Fenomenologi Tentang Kompetensi Komunikasi Dukun)

Cited by 12 publications

References 0 publications

Mandiu Pasili in the Traditional Wedding Processions of the Kaili Tribe in Pevunu Village, Sigi Regency: Semiotic Studies (Mandiu Pasili Dalam Prosesi Pernikahan Adat Suku Kaili Di Desa Pevunu Kabupaten Sigi: Kajian Semiotika)

Mandiu Pasili in the Traditional Wedding Processions of the Kaili Tribe in Pevunu Village, Sigi Regency: Semiotic Studies (Mandiu Pasili Dalam Prosesi Pernikahan Adat Suku Kaili Di Desa Pevunu Kabupaten Sigi: Kajian Semiotika)

Persepsi Masyarakat Terhadap Dukun Dalam Pandangan Islam

Sinful Income? Being Muslims and Magic Agents in Madura Island - Indonesia

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