沿海伊斯兰教遗址(以“Urf”Izzuddin bin“Abd al-Salam”为视角研究伊斯兰教活动的案例)

M. Mansur
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引用次数: 2

摘要

Perembus活动有许多角色。从服务金融和资本服务、渔业伙伴和公司、社会经济变革的推动者、文化宗教和教育开始。在出售渔获物的perembus-jhereghen jurung和提供设施和收费的perembus-relationship之间有一个独特的三角关系,它们都有兴趣获得巨大的财政收益,似乎改变了伊斯兰价值观。本研究将以定性民族志的方法,在马杜洛拉沿海地区的伊斯兰背景下,产生一种新的宗教类型。Perembus作为渔民的公司“中介”提供了一个战略角色,其地位甚至高于神职人员和宗教教师的社会地位。对于沿海社区来说,perembus是一个“统治者”,也是一个抱怨错误的地方。当地沿海地区的Perembus活动并不以“得福”为目的,依靠文化场域、圣墓、圣井、圣寺,而是侧重于沿海社区意识内容上的产品反思,尤其是Perembus。作为公司与渔民的“中介”,反射产品在其活动中成长和发展,形成非社会文化材料。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
LOKALITAS ISLAM PESISIR (Studi Kasus Aktifitas Perembus dalam Perspektif ‘Urf ‘Izzuddin bin ‘Abd al-Salam Di Desa Kaduara Barat Pamekasan Madura)
Perembus activities have many roles. Starting from serving financial and capital services, fishing partners and companies, agents of socio-economic change, culture-religious and education. There is a unique triangle of relations between the perembus-jhereghen jurung in selling fish catches and the perembus-relationship relation with the provision of facilities and fees, which all have the interest to make large financial gains and seem to shift Islamic values. With a qualitative-ethnographic approach, this study will give birth to a new type of religion in the context of Islam in coastal Madura. Perembus as a company 'intermediary' with fishermen provides a strategic role whose position is parallel even above the social status of the clerics and religious teachers. For the coastal community, the perembus is orèng soghi, 'ruler' and a place to complain for oreng miskèn. Perembus activities in the local coastal ‘urf do not rely on cultural fields, sacred tombs, sacred wells and sacred mosques with the aim of "obtaining blessings", but instead focus on product-reflection in the content of coastal community awareness, especially perembus. Reflection-products grow and develop to form non-socio-cultural material in their activities as an 'intermediary' of the company with fishermen.
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