Detail Repositori
Abstrak
In Kumendung Village, Muncar Banyuwangi, know salvation tradition during pregnancy, childbirth and the kanak-kanak/tedhak siten. This tradition is still running until now Implement community is very obedient. Implementation of this tradition is similar to others such as the implementation of the Java community in the palace tradition which always perform traditional Javanese ritual as can be seen on the altar at the Palace as an altar Pasren Dewi Sri, Labuh ceremony held by the kings of Java-Islam that is the same with the ceremony starting reinforcements performed by the Java community is generally Merti Desa ceremonies, Ruwatan, serving the guns and so on. Kumendung implement community ceremony during pregnancy to birth without offending the theological roots. Thus the ritual journey only a mere tradition. Ritual per formed by the Java comunzenity in general and in particular by Kumendzang they call it a ceremonial kejawen. This means that the ceremony was done because it is an accepted tradition of his ancestors and then they do it for generations. Because that tradition is being carried out by them regardless of whether they embrace Christianity, Islam, Hinduism and so on. Babies in the womb of tradition salvation through birth and childhood is part of the ceremony Panca yadnya. The ceremony included Manusa Yadnya ceremoray. In the ceremony there are a variety of offerings and the circuit itself. All sajen used contains symbols relating to human relationships to God and God with man. In Hindu theology, there is a vertical relationship between the soul with Brahman, the atman is manivestasi God in man. Through the tradition of salvation is now being tried asking God to the human spirit from the womb can be saved is in the physical body. The many symbolized the petition through which food is used for salvation, such as porridge brother; white and color monco colors as symbols of the gods who gave protection to all beings, including humans. The most important purpose of the ceremony held gaulan in childhood, when seen from the ancient tradition is that children grow up with a perfectly good physical and mental development of children can be especially giginya.Agan growth through critical periods safely and protected from any calamity that caused by supernatural powers. Porridge marrow, symbolizing that the child is still in the teeth, especially the growth stage and is still in a state of'mush marrow rapuh. Secara theology that is a symbol of the leluhur. Dan filed for the child to protection from the ancestors. The offerings presented to the festivity symbolizes a sense sukur the ancestors and the gods.
In Kumendung Village, Muncar Banyuwangi, know salvation tradition during pregnancy, childbirth and the kanak-kanak/tedhak siten. This tradition is still running until now Implement community is very obedient. Implementation of this tradition is similar to others such as the implementation of the Java community in the palace tradition which always perform traditional Javanese ritual as can be seen on the altar at the Palace as an altar Pasren Dewi Sri, Labuh ceremony held by the kings of Java-Islam that is the same with the ceremony starting reinforcements performed by the Java community is generally Merti Desa ceremonies, Ruwatan, serving the guns and so on. Kumendung implement community ceremony during pregnancy to birth without offending the theological roots. Thus the ritual journey only a mere tradition. Ritual per formed by the Java comunzenity in general and in particular by Kumendzang they call it a ceremonial kejawen. This means that the ceremony was done because it is an accepted tradition of his ancestors and then they do it for generations. Because that tradition is being carried out by them regardless of whether they embrace Christianity, Islam, Hinduism and so on. Babies in the womb of tradition salvation through birth and childhood is part of the ceremony Panca yadnya. The ceremony included Manusa Yadnya ceremoray. In the ceremony there are a variety of offerings and the circuit itself. All sajen used contains symbols relating to human relationships to God and God with man. In Hindu theology, there is a vertical relationship between the soul with Brahman, the atman is manivestasi God in man. Through the tradition of salvation is now being tried asking God to the human spirit from the womb can be saved is in the physical body. The many symbolized the petition through which food is used for salvation, such as porridge brother; white and color monco colors as symbols of the gods who gave protection to all beings, including humans. The most important purpose of the ceremony held gaulan in childhood, when seen from the ancient tradition is that children grow up with a perfectly good physical and mental development of children can be especially giginya.Agan growth through critical periods safely and protected from any calamity that caused by supernatural powers. Porridge marrow, symbolizing that the child is still in the teeth, especially the growth stage and is still in a state of'mush marrow rapuh. Secara theology that is a symbol of the leluhur. Dan filed for the child to protection from the ancestors. The offerings presented to the festivity symbolizes a sense sukur the ancestors and the gods.
Keywords
salvation, Thedaksiten, Gaulan, nyapih
salvation, Thedaksiten, Gaulan, nyapih
Jenis Repostori
Jurnal
Jurnal
Nama Jurnal
Jurnal Penelitian Agama
Jurnal Penelitian Agama
ISSN
1979-6935
1979-6935
Tanggal Terbit
25 January 2018
25 January 2018
Volume
5
5
ISSUE
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