散居海外的Penti仪式:西婆罗洲的manggari社区

Felomena Sunarti
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引用次数: 0

摘要

为了团结西加里曼丹芒噶莱人,芒噶莱社区领袖代表“芒噶莱人”邀请全体芒噶莱人讨论盆提仪式。会议达成了举行Penti仪式的协议。他们得到了达雅木郎社区的支持,这样仪式就可以进行了。本研究描述了弗洛勒斯和西加里曼丹的Penti仪式的异同。Penti仪式是Manggarai人对上帝(Mori Keraeng)和他们的祖先在国外取得成功的一种感谢形式。本研究使用的方法是Paul Willis介绍的民族志想象方法。本研究分析中使用的概念是托马斯·a·特威德的交叉和居住概念以及维克多·特纳的阈限和社区概念。本研究表明,居住在西加里曼丹以外的曼加莱人所进行的Penti仪式包含了感谢Mori Keraeng(神)和祖先,培养家庭关系以及将该仪式介绍给西加里曼丹曼加莱的年轻一代的重要方面。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Ritual Penti di Tanah Diaspora: Komunitas Manggarai di Kalimantan Barat
In order to unite the Manggarai people in West Kalimantan, the Manggarai community leaders on behalf of the “Manggarai people” invited all Manggarai people to discuss the Penti ritual. The meeting resulted in an agreement to hold the Penti ritual. They received support from the Dayak Mualang community, so that the ritual could be carried out. This study describes the similarities and differences of the Penti rituals practiced in Flores and in West Kalimantan. The Penti ritual is held as a form of gratitude for the Manggarai people to God (Mori Keraeng) and their ancestors for their success abroad. The methodology used in this study is the ethnographic imagination methodology introduced by Paul Willis. Concepts used in the analysis of this study are the concepts of crossing and dwelling from Thomas A. Tweed and of liminality and communitas from Victor Turner. This study shows that the Penti ritual practiced by Manggarai people living outside their West Kalimantan hometowns contains important aspects, namely giving thanks to Mori Keraeng (God) and ancestors, fostering family relationships, and introducing the ritual to the younger generation of Manggarai in West Kalimantan.
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