Ruwatan Ritual of Dreadlocks Haircut: Negotiation Between Cultural Identity and Cultural Innovation in Contemporary Dieng Plateau Community

Abstract

This Dieng Plateau Society is a community group in Central Java that has a belief about the existence of dreadlocked children as Descendants of Kyai Kolodete. Ruwatan ritual of dreadlocks haircut individual are rituals that are performed to keep the dreadlocked children from the influence of evil spirits. In the past, this ritual was matched to the children's weton. But nowadays, the dreadlocks haircut are integrated into the annual cultural festival of Wonosobo Regency, Carried out communally and no longer based on the children's weton. This study aims to explain the struggle between cultural identity contested by local people and cultural innovation initiated by local Governments in order to promote the cultural tourism in Wonosobo Regency. This study uses qualitative research methods with observation, interviews, and document studies as a tool for collecting data. Data processing is done in four steps roomates are the data collection, data reduction, a data display, and conclusion. The results of the study show that: (1) the beliefs of the Dieng Plateau community about mythic elements from dreadlocked children are still strongly embraced even though the procession of ruwatan ritual of dreadlocks haircut has been changed due to adaptation for tourism interests. (2) Cultural identities and cultural innovations in the ritual of dreadlocks haircut ruwatan communally involve; different actors and different orientations so that both can be done According to Reviews their own interests. (3) The existence of cultural innovation brings changes slowly to the perspective and behavior of the community about the existence of rituals roomates are no longer Merely sacred dimensions.

The role of symbolism in moral education: a study of the ruwat murwakala ritual

“…Ruwat Murwakala or often called ruwatan is a manifestation of Javanese culture in the form of rituals with the medium of wayang kulit performances whose essence is as a means of selfcleaning for Sukerto humans to avoid the threat of Bathara Kala, a figure who is a representation or symbol of calamity, misery, and suffering misfortune [15], [16]. Ruwat means 'made helpless, destroyed, perish, evil, curse, and evil influence' [17]. This ritual has existed since the 17th century to last until the present 21st century [18].…”

Identitas warga asli Dieng dengan keunikan ruwatan rambut gimbal

“…Terletak di atas 2.093 MDPL dikenal dengan desa yang memiliki suhu yang sangat dingin, bahkan terkadang embun pagi berubah menjadi serpihan es di daerah ini. Namun lambat laun adat istiadat yang sudah menjadi ciri khas masyarakat Dieng, juga mulai tergerus oleh adanya proses globalisasi, pengaruh masyarakat luar yang terkadang menjadikan acuan dalam berbudaya, mereka terkadang malu mengakui budaya yang mereka punya (Luthfi et al, 2019).…”

Religi Masyarakat Periferi: Analisis Rites of Passage Atas Ruwatan Rambut Gimbal di Dieng

“…Hal ini memberi penjelasan bahwa kemunculan rambut gimbal didasarkan pada kecenderungan orang tuanya dalam memilih pasangan dalam satu daerah, sehingga memunculkan runtutan genealogis anak berambut gimbal ke generasi setelahnya (Rahma, 2019). Kajian lain menguraikan konsep negosiasi budaya dengan inovasi-inovasi kultural yang dilakukan oleh masyarakat terkait ruwatan rambut gimbal tersebut (Luthfi, Prasetyo, Fatimah, & Pularsih, 2019), atau kajian yang fokus melihat social teaching pada ritual rambut gimbal dengan perspektif Psikologi Sosial yang dikaitkan dengan aktifitas dakwah (Hidayah, 2019). Fenomena ruwatan rambut gimbal juga dikaji dari perspektif yang spesifik teori-teori Pendidikan Anak Usia Dini untuk melihat pola perilaku anak yang berambut gimbal (Mutmainah, 2012).…”