This document summarizes a study on marriage practices in contemporary Samin society in Indonesia. It explores whether rumors of "virginity tests" and "stray marriages" exist in the community. The study finds that Samin marriages follow customary traditions of endogamy and several stages, including asking for a woman's status, engagement, and apprenticeship at the woman's house. Actual practices respect women's consent and aim to maintain cultural identity. While past studies on Samin society were limited, this research analyzes the meaning and reality of their marriage system through interviews in Klopoduwur village.
This document provides an overview and analysis of the Satnami community in Chhattisgarh, India over the past 200 years. It discusses how the formation of the Satnami religious group called Satnampanth was a response to both the political economy under Maratha rule and the increasing rigidity of caste hierarchies in the late 18th/early 19th century. Satnampanth rejected Hindu deities and rituals while establishing a distinct religious identity that contested the ritual power and social hierarchies of the Hindu order. The document examines how Satnampanth combined features of both a caste and a sect, and how the community negotiated various colonial and post-colonial attempts to regulate it while also reproducing forms of
This document provides an overview of socio-cultural changes in early medieval India, including changes to society, culture, and the status of women. Regarding society, it notes the expansion of the caste system and state society through the assimilation of immigrant groups and tribal peoples. It also discusses the emergence of new castes like the Kayasthas. Regarding culture, it highlights developments in languages like Sanskrit, Prakrit, Tamil, Kannada, and Telugu. It also describes the growth of Puranic Hinduism and the influential Bhakti movement in South India during this period.
Reflection of the character of Mrs.Ramsay and Lily in present timeUrvashiChauhan20
This document summarizes and compares the characters of Mrs. Ramsay and Lily Briscoe from Virginia Woolf's To the Lighthouse, and reflects on how their character types are portrayed in modern times. Mrs. Ramsay represents the ideal Victorian woman who sacrifices her own desires to care for her family and home, while Lily Briscoe is an unmarried, professional painter who pursues her dreams and ambitions freely. The document analyzes how similar character archetypes are still portrayed negatively or positively in modern Indian films, television shows, and the experiences of real women artists today.
Shaikh-Ul Aalam (1377-1438 C.E) In Search of Ideal Society in Kashmir during ...paperpublications3
Abstract: Shaikh- ul Aalam the Alamdar of Kashmir was born towards the last quarter of the 14th century C.E and emerged as the cultural leader of the populace at a time when Kashmir was at the cross –roads of its socio-cultural and religio-political transition. In the backdrop of political uncertainty which witnessed the end of centuries of Hindu rule and the subsequent establishment of Muslim sultanate in Kashmir, there started arriving in Kashmir a long band of Muslim Religious missionaries who received exemplary patronage from the new Muslim political establishment. Secondly the unprivileged sections of Kashmiri society who happened to be annoyed by the caste-ridden Socio-religious fabric of Hindu society duly approved by unfriendly Brahman religious elite, showed marked signs for coming into the ambit of new social order.
Shaikh- ul Aalam played a significant role by exposing the exploitative machinations of caste-conscious Brahmans. For this purpose he used common Man’s language ‘Kashur’ to propagate his message to the common masses. In this paper I want to highlight those Shruks (verses, poetry) of shaikh -ul Aalam which provide the message and ideas for an ideal society free of casteism, injustice and irrelevant mass exploitation.
Rumours and realities of marriage practices in contemporary samin society a...Arif Rohman Pembangun
This document summarizes marriage practices in the contemporary Samin society in Indonesia. It explores whether rumors of "virginity tests" and "stray marriages" exist in reality. Previous studies on Samin society have been limited and superficial. This paper aims to understand the actual meaning and role of marriage customs from the Samin people's perspective. It focuses on marriage practices in the Samin community of Klopoduwur, investigating the stages of marriage and whether controversial practices factually occur.
Barcelona is the capital and largest city of Catalonia, with a population over 1.6 million people. As a major global city, Barcelona is one of the world's leading tourist destinations and economic centers, and is a influential hub for commerce, education, media, fashion, science, and the arts. Some of Barcelona's most famous monuments and parks include the Sagrada Família church, Park Güell, Casa Milà, Casa Batlló, and several notable churches and landmarks like the Arc de Triomf.
Barcelona is the capital and largest city of Catalonia, with a population over 1.6 million people. As a major global city, Barcelona is one of the world's leading tourist destinations and economic centers, and is a influential hub for commerce, education, media, fashion, science, and the arts. Some of Barcelona's most famous monuments and parks include the Sagrada Família church, Park Güell, Casa Milà, Casa Batlló, and several notable churches and landmarks like the Arc de Triomf.
This document provides an overview and analysis of the Satnami community in Chhattisgarh, India over the past 200 years. It discusses how the formation of the Satnami religious group called Satnampanth was a response to both the political economy under Maratha rule and the increasing rigidity of caste hierarchies in the late 18th/early 19th century. Satnampanth rejected Hindu deities and rituals while establishing a distinct religious identity that contested the ritual power and social hierarchies of the Hindu order. The document examines how Satnampanth combined features of both a caste and a sect, and how the community negotiated various colonial and post-colonial attempts to regulate it while also reproducing forms of
This document provides an overview of socio-cultural changes in early medieval India, including changes to society, culture, and the status of women. Regarding society, it notes the expansion of the caste system and state society through the assimilation of immigrant groups and tribal peoples. It also discusses the emergence of new castes like the Kayasthas. Regarding culture, it highlights developments in languages like Sanskrit, Prakrit, Tamil, Kannada, and Telugu. It also describes the growth of Puranic Hinduism and the influential Bhakti movement in South India during this period.
Reflection of the character of Mrs.Ramsay and Lily in present timeUrvashiChauhan20
This document summarizes and compares the characters of Mrs. Ramsay and Lily Briscoe from Virginia Woolf's To the Lighthouse, and reflects on how their character types are portrayed in modern times. Mrs. Ramsay represents the ideal Victorian woman who sacrifices her own desires to care for her family and home, while Lily Briscoe is an unmarried, professional painter who pursues her dreams and ambitions freely. The document analyzes how similar character archetypes are still portrayed negatively or positively in modern Indian films, television shows, and the experiences of real women artists today.
Shaikh-Ul Aalam (1377-1438 C.E) In Search of Ideal Society in Kashmir during ...paperpublications3
Abstract: Shaikh- ul Aalam the Alamdar of Kashmir was born towards the last quarter of the 14th century C.E and emerged as the cultural leader of the populace at a time when Kashmir was at the cross –roads of its socio-cultural and religio-political transition. In the backdrop of political uncertainty which witnessed the end of centuries of Hindu rule and the subsequent establishment of Muslim sultanate in Kashmir, there started arriving in Kashmir a long band of Muslim Religious missionaries who received exemplary patronage from the new Muslim political establishment. Secondly the unprivileged sections of Kashmiri society who happened to be annoyed by the caste-ridden Socio-religious fabric of Hindu society duly approved by unfriendly Brahman religious elite, showed marked signs for coming into the ambit of new social order.
Shaikh- ul Aalam played a significant role by exposing the exploitative machinations of caste-conscious Brahmans. For this purpose he used common Man’s language ‘Kashur’ to propagate his message to the common masses. In this paper I want to highlight those Shruks (verses, poetry) of shaikh -ul Aalam which provide the message and ideas for an ideal society free of casteism, injustice and irrelevant mass exploitation.
Rumours and realities of marriage practices in contemporary samin society a...Arif Rohman Pembangun
This document summarizes marriage practices in the contemporary Samin society in Indonesia. It explores whether rumors of "virginity tests" and "stray marriages" exist in reality. Previous studies on Samin society have been limited and superficial. This paper aims to understand the actual meaning and role of marriage customs from the Samin people's perspective. It focuses on marriage practices in the Samin community of Klopoduwur, investigating the stages of marriage and whether controversial practices factually occur.
Barcelona is the capital and largest city of Catalonia, with a population over 1.6 million people. As a major global city, Barcelona is one of the world's leading tourist destinations and economic centers, and is a influential hub for commerce, education, media, fashion, science, and the arts. Some of Barcelona's most famous monuments and parks include the Sagrada Família church, Park Güell, Casa Milà, Casa Batlló, and several notable churches and landmarks like the Arc de Triomf.
Barcelona is the capital and largest city of Catalonia, with a population over 1.6 million people. As a major global city, Barcelona is one of the world's leading tourist destinations and economic centers, and is a influential hub for commerce, education, media, fashion, science, and the arts. Some of Barcelona's most famous monuments and parks include the Sagrada Família church, Park Güell, Casa Milà, Casa Batlló, and several notable churches and landmarks like the Arc de Triomf.
From Mary to Modern Woman The Material Basis of MarianisMargaritoWhitt221
This document summarizes an anthropological study examining how conceptions of gender and women's roles transformed in a Spanish village over 20 years. In the 1960s, the village's social structure was stratified based on inheritance, and women's chastity and modesty were highly valued. By the 1980s, massive emigration had disrupted the class system, and the new generation of married women embraced more modern, urban styles of dressing and socializing. The author argues this shift occurred when unequal access to jobs and wealth no longer seemed based on inheritance, changing how people negotiated social status and privilege through conceptions of gender.
The islamic view of women and the family by by muhammad abdul raufdocsforu
About the Author
Dr. Muhammad Abdul-Rauf was born in Egypt in 1917. By the age of
eight, he had committed the entire Qur'an to memory. After graduating
from al-Azhar in Cairo, he traveled to England, where he received
a B.A. and an M.A. from Cambridge and a Ph.D. in philosophy from
the University of London.
His vast experience includes founding the Muslim College in Malaysia
in 1955 and the Department of Islamic Studies at the University of
Malaysia. He has been the rector of the International Islamic
University of Malaysia, the director of Islamic Missions at al-Azhar,
the Islamic Cultural Center in New York, the Islamic Center of
Washington, DC, and is presently the chairman of the Council of
Imams of North America.
His writings include several books and articles on Islamic history, culture,
and civilization.
The islamic view of women and the family by by muhammad abdul raufdocsforu
This document provides an introduction to an upcoming book about the Islamic view of women and the family. It begins with background on the author and their motivation for writing the book. The author felt there was a need to explain Islam's perspective on issues of women's rights, marriage, and family as most available information focused on other religions. The introduction provides context on some of the social changes in recent decades that have impacted these topics. It also gives a brief overview of some key aspects of Islam to provide background for the views that will be discussed in the upcoming book, which are based on teachings found in the Quran and hadith.
Conscription Essay. Conscription in Australia: WW1 plan that divided a nation...Susan Neal
⇉Conscription during the Civil War Objections from the South Essay .... Case Against Military Conscription Essay Example | Topics and Well .... Conscription australia ww1 essay. Conscription in canada ww1 essay attention. Conscription in Australia: WW1 plan that divided a nation, as our .... Conscription crisis ww1 essay introduction. Conscription in australia ww1 essay hook - Service-Telecom.
Baz Luhrmann Romeo And Juliet Essay. Romeo And Juliet Baz Luhrmann Essay FormatBrittany Simmons
Analysis of Baz Lurhmann's Romeo and Juliet Prologue - A-Level English .... Romeo And Juliet Baz Luhrmann Free Essay Example. Romeo and Juliet Luhrmann and Zeffirelli Film Comparison Essay. - GCSE .... Romeo and Juliet - Baz Luhrmann's film interpretation - GCSE English .... How does Baz Luhrmann make a successful interpretation of Romeo and .... How does Baz Luhrmann convey the dramatic nature of Romeo and Juliet .... Baz Luhrmann's 'Romeo and Juliet': Cinematography - GCSE English .... Baz Luhrmann's Romeo + Juliet: 25 Years Later. Baz Luhrman's Romeo and Juliet - GCSE English - Marked by Teachers.com. How does Baz Luhrmann interpret Shakespeare's Romeo and Juliet Essay. Baz Luhrmann's Romeo and Juliet Video Essay. Romeo & Juliet - Baz Luhrmann Production. - A-Level English - Marked by .... 25 Years Later, Baz Luhrmann's ‘Romeo + Juliet’ Has Stood the Test of .... Baz Luhrmann(TM)s Romeo and Juliet Film Review - GCSE English - Marked .... Baz Luhrmann's "Romeo and Juliet". A postmodern Elizabethan .... Comparisons between Baz Luhrmann and Zeferelli versions of Romeo and .... Romeo and Juliet – Analysis - Romeo and Juliet – Analysis The Baz .... Romeo And Juliet Baz Luhrmann Essay Format. Using Shakespeares' Romeo and Juliet and Baz Lurhmanns' film version .... Understand Baz Luhrman's Romeo and Juliet | Teaching Resources. Baz luhrmann romeo and juliet essay questions - homeworkfoxit.web.fc2.com. A Close Reading of Baz Luhrmann’s ‘Romeo + Juliet’ - The Ringer. Make a trailer of Baz Luhrmann's Romeo and Juliet. - GCSE English .... Romeo + Juliet - Baz Luhrmann Photo (118920) - Fanpop. The Best Scenes From Baz Luhrmann's 'Romeo and Juliet' - Grazia. Baz luhrmann romeo and juliet comparison to shakespeare essay .... Romeo + Juliet | A Baz Luhrmann Film – iHeartBerlin.de. Baz Luhrmann's Romeo and Juliet: 25 years on. Romeo dans « Romeo + Juliet » de Baz Luhrmann - Leonardo DiCaprio, l ....
From the Histories of Herodotus by HerodotusIs Morality as Custo.docxpauline234567
From the Histories of Herodotus by Herodotus
Is Morality as Custom?
It is clear to me therefore by every kind of proof that Cambyses was mad exceedingly; for otherwise he would not have attempted to deride religious rites and customary observances. For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of his own people; thus all think that their own customs are by far the best: and so it is not likely that any but a madman would make a jest of such things. Now of the fact that all men are thus wont to think about their customs, we may judge by many other proofs and more specially by this which follows:—Dareios in the course of his reign summoned those of the Hellenes who were present in his land, and asked them for what price they would consent to eat up their fathers when they died; and they answered that for no price would they do so. After this Dareios summoned those Indians who are called Callatians, who eat their parents, and asked them in presence of the Hellenes, who understood what they said by help of an interpreter, for what payment they would consent to consume with fire the bodies of their fathers when they died; and they cried out aloud and bade him keep silence from such words. Thus then these things are established by usage, and I think that Pindar spoke rightly in his verse, when he said that "of all things law is king."
These materials are made available at this site for the educational purposes of students enrolled at
Anne Arundel Community College. They may be protected by U.S. Copyright law and should not be
reproduced or transmitted electronically. One photocopy or printout may be made of each article for
personal, educational use.
SICK SOCIETIES
AH societies are sick, but some are sicker than others, This paraphrase of Orwell's
famous quip about the equality of animals calls.attention to the existence of traditional
beliefs and practices that threaten human health and happiness more in some societies than
in others. But it also indicates that there are some customs and social institutialns in all
societies that compromise human well-being. Even populations tha t appear to be well-
adapted to their environments maintain some beliefs or practices that unnecessarily
imperil their well-being or, in some instances, their.survival. Populations the world over
have not been well sewed by some of their beliefs such as, for example, those concerning
witchcraft, the need for revenge, or male supremacy, and many of their tradkionral
practices invoiving nutrition, heaIth care, and the treatment of chillrirem have been harmful
as well, Slavery, infanticide, human sacrifice, torture, female genital mutilation, rape,
homicide, feuding, suicide, and environmental pollution have sometimes been needlessly
harmful to some or all members of a society and under some circumstances they can .
This document provides details of the HelpAge Network Asia/Pacific Regional Conference held from 7-11 May 2012 in Yangon, Myanmar. It lists 114 participants from 53 organizations and 28 countries that attended. It also lists the speakers and representatives in the "Voice of Older People Forum" session from various countries and organizations.
Rohman, Arif. 2004. Kehidupan Ekonomi Orang Gelandangan di Senen (Suatu Kajian Tentang Strategi Pengorganisasian Ekonomi Informal dalam mempertahankan Kelangsungan Usahanya). Tesis tidak diterbitkan. Jakarta: Kajian Pengembangan Perkotaan (KPP), Universitas Indonesia.
Feminist Thought in Adrian Howe’s Book: ‘Chamberlain Revisited: A 25th Annive...Arif Rohman Pembangun
Adrian Howe wrote a book titled "Chamberlain Revisited: A 25th Anniversary Retrospective" that examines Lindy Chamberlain's infamous case from the 1980s, in which she was wrongly convicted of murdering her daughter. The book aims to counter the gender bias still held by some regarding the case. It uses genealogy and letters from women who supported Lindy to represent marginalized voices. The author of the article analyzes how feminist scholars in Howe's book represented gender bias operating in the legal and social attitudes surrounding Lindy's case, looking at aspects of sexuality, maternity and body image.
This document discusses perspectives on women's leadership in Islam, specifically in Indonesia. It outlines conservative views that argue women should not be leaders based on interpretations of the Quran and hadiths. Liberal views are also presented, which argue the conservative interpretations are flawed and do not respect the original spirit of equality in Islam. Liberals believe women can be leaders if they fulfill their responsibilities, as shown by examples of influential female leaders in early Islam like Khadija and Aisha. The document aims to examine both conservative and liberal thinking on this issue.
This document discusses perspectives on polygamy in Islam between fundamentalists and modernists in Indonesia. Fundamentalists believe polygamy is allowed in the Quran and hadiths and see it as part of sharia law. They argue it prevents adultery and provides for widows. Modernists argue polygamy was only permitted temporarily and with justice, and was not the norm for Muhammad. They believe the Quran promotes monogamy and polygamy often marginalizes women. While fundamentalists see polygamy as a man's right, modernists see it as a patriarchal practice not supported by the spirit of Islam in upholding women's rights and dignity. This debate divides views in Indonesia on polyg
This document examines whether education empowers women in Indonesia. It discusses how Javanese culture is strongly patriarchal and views women's roles as subordinate to men. While education access for women has increased, the document finds education has limited impact on empowering women. Even educated women face barriers participating in the economy, including discrimination and gender-biased policies confining them to low-wage, unskilled jobs. Cultural norms and lack of support also prevent education from translating to greater social and political participation.
This document analyzes changes and lack of changes in the representation of women in four films from different eras: Stepford Wives (1975), Orlando (1992), When Night Is Falling (1995), and Stepford Wives (2004). It finds that the films show some changed aspects of women's representation, including greater equality for women in the workplace, more open expression of sexual identity, and portrayals of women as highly educated. However, it also finds that expectations of motherhood, myths around female sexuality, and depictions of women as victims remain unchanged. The analysis uses a modern hermeneutic method to interpret representations of gender in the films.
United Nations World Oceans Day 2024; June 8th " Awaken new dephts".Christina Parmionova
The program will expand our perspectives and appreciation for our blue planet, build new foundations for our relationship to the ocean, and ignite a wave of action toward necessary change.
AHMR is an interdisciplinary peer-reviewed online journal created to encourage and facilitate the study of all aspects (socio-economic, political, legislative and developmental) of Human Mobility in Africa. Through the publication of original research, policy discussions and evidence research papers AHMR provides a comprehensive forum devoted exclusively to the analysis of contemporaneous trends, migration patterns and some of the most important migration-related issues.
From Mary to Modern Woman The Material Basis of MarianisMargaritoWhitt221
This document summarizes an anthropological study examining how conceptions of gender and women's roles transformed in a Spanish village over 20 years. In the 1960s, the village's social structure was stratified based on inheritance, and women's chastity and modesty were highly valued. By the 1980s, massive emigration had disrupted the class system, and the new generation of married women embraced more modern, urban styles of dressing and socializing. The author argues this shift occurred when unequal access to jobs and wealth no longer seemed based on inheritance, changing how people negotiated social status and privilege through conceptions of gender.
The islamic view of women and the family by by muhammad abdul raufdocsforu
About the Author
Dr. Muhammad Abdul-Rauf was born in Egypt in 1917. By the age of
eight, he had committed the entire Qur'an to memory. After graduating
from al-Azhar in Cairo, he traveled to England, where he received
a B.A. and an M.A. from Cambridge and a Ph.D. in philosophy from
the University of London.
His vast experience includes founding the Muslim College in Malaysia
in 1955 and the Department of Islamic Studies at the University of
Malaysia. He has been the rector of the International Islamic
University of Malaysia, the director of Islamic Missions at al-Azhar,
the Islamic Cultural Center in New York, the Islamic Center of
Washington, DC, and is presently the chairman of the Council of
Imams of North America.
His writings include several books and articles on Islamic history, culture,
and civilization.
The islamic view of women and the family by by muhammad abdul raufdocsforu
This document provides an introduction to an upcoming book about the Islamic view of women and the family. It begins with background on the author and their motivation for writing the book. The author felt there was a need to explain Islam's perspective on issues of women's rights, marriage, and family as most available information focused on other religions. The introduction provides context on some of the social changes in recent decades that have impacted these topics. It also gives a brief overview of some key aspects of Islam to provide background for the views that will be discussed in the upcoming book, which are based on teachings found in the Quran and hadith.
Conscription Essay. Conscription in Australia: WW1 plan that divided a nation...Susan Neal
⇉Conscription during the Civil War Objections from the South Essay .... Case Against Military Conscription Essay Example | Topics and Well .... Conscription australia ww1 essay. Conscription in canada ww1 essay attention. Conscription in Australia: WW1 plan that divided a nation, as our .... Conscription crisis ww1 essay introduction. Conscription in australia ww1 essay hook - Service-Telecom.
Baz Luhrmann Romeo And Juliet Essay. Romeo And Juliet Baz Luhrmann Essay FormatBrittany Simmons
Analysis of Baz Lurhmann's Romeo and Juliet Prologue - A-Level English .... Romeo And Juliet Baz Luhrmann Free Essay Example. Romeo and Juliet Luhrmann and Zeffirelli Film Comparison Essay. - GCSE .... Romeo and Juliet - Baz Luhrmann's film interpretation - GCSE English .... How does Baz Luhrmann make a successful interpretation of Romeo and .... How does Baz Luhrmann convey the dramatic nature of Romeo and Juliet .... Baz Luhrmann's 'Romeo and Juliet': Cinematography - GCSE English .... Baz Luhrmann's Romeo + Juliet: 25 Years Later. Baz Luhrman's Romeo and Juliet - GCSE English - Marked by Teachers.com. How does Baz Luhrmann interpret Shakespeare's Romeo and Juliet Essay. Baz Luhrmann's Romeo and Juliet Video Essay. Romeo & Juliet - Baz Luhrmann Production. - A-Level English - Marked by .... 25 Years Later, Baz Luhrmann's ‘Romeo + Juliet’ Has Stood the Test of .... Baz Luhrmann(TM)s Romeo and Juliet Film Review - GCSE English - Marked .... Baz Luhrmann's "Romeo and Juliet". A postmodern Elizabethan .... Comparisons between Baz Luhrmann and Zeferelli versions of Romeo and .... Romeo and Juliet – Analysis - Romeo and Juliet – Analysis The Baz .... Romeo And Juliet Baz Luhrmann Essay Format. Using Shakespeares' Romeo and Juliet and Baz Lurhmanns' film version .... Understand Baz Luhrman's Romeo and Juliet | Teaching Resources. Baz luhrmann romeo and juliet essay questions - homeworkfoxit.web.fc2.com. A Close Reading of Baz Luhrmann’s ‘Romeo + Juliet’ - The Ringer. Make a trailer of Baz Luhrmann's Romeo and Juliet. - GCSE English .... Romeo + Juliet - Baz Luhrmann Photo (118920) - Fanpop. The Best Scenes From Baz Luhrmann's 'Romeo and Juliet' - Grazia. Baz luhrmann romeo and juliet comparison to shakespeare essay .... Romeo + Juliet | A Baz Luhrmann Film – iHeartBerlin.de. Baz Luhrmann's Romeo and Juliet: 25 years on. Romeo dans « Romeo + Juliet » de Baz Luhrmann - Leonardo DiCaprio, l ....
From the Histories of Herodotus by HerodotusIs Morality as Custo.docxpauline234567
From the Histories of Herodotus by Herodotus
Is Morality as Custom?
It is clear to me therefore by every kind of proof that Cambyses was mad exceedingly; for otherwise he would not have attempted to deride religious rites and customary observances. For if one should propose to all men a choice, bidding them select the best customs from all the customs that there are, each race of men, after examining them all, would select those of his own people; thus all think that their own customs are by far the best: and so it is not likely that any but a madman would make a jest of such things. Now of the fact that all men are thus wont to think about their customs, we may judge by many other proofs and more specially by this which follows:—Dareios in the course of his reign summoned those of the Hellenes who were present in his land, and asked them for what price they would consent to eat up their fathers when they died; and they answered that for no price would they do so. After this Dareios summoned those Indians who are called Callatians, who eat their parents, and asked them in presence of the Hellenes, who understood what they said by help of an interpreter, for what payment they would consent to consume with fire the bodies of their fathers when they died; and they cried out aloud and bade him keep silence from such words. Thus then these things are established by usage, and I think that Pindar spoke rightly in his verse, when he said that "of all things law is king."
These materials are made available at this site for the educational purposes of students enrolled at
Anne Arundel Community College. They may be protected by U.S. Copyright law and should not be
reproduced or transmitted electronically. One photocopy or printout may be made of each article for
personal, educational use.
SICK SOCIETIES
AH societies are sick, but some are sicker than others, This paraphrase of Orwell's
famous quip about the equality of animals calls.attention to the existence of traditional
beliefs and practices that threaten human health and happiness more in some societies than
in others. But it also indicates that there are some customs and social institutialns in all
societies that compromise human well-being. Even populations tha t appear to be well-
adapted to their environments maintain some beliefs or practices that unnecessarily
imperil their well-being or, in some instances, their.survival. Populations the world over
have not been well sewed by some of their beliefs such as, for example, those concerning
witchcraft, the need for revenge, or male supremacy, and many of their tradkionral
practices invoiving nutrition, heaIth care, and the treatment of chillrirem have been harmful
as well, Slavery, infanticide, human sacrifice, torture, female genital mutilation, rape,
homicide, feuding, suicide, and environmental pollution have sometimes been needlessly
harmful to some or all members of a society and under some circumstances they can .
Similar to Rumours and realities of marriage practices in contemporary samin society arif rohman (8)
This document provides details of the HelpAge Network Asia/Pacific Regional Conference held from 7-11 May 2012 in Yangon, Myanmar. It lists 114 participants from 53 organizations and 28 countries that attended. It also lists the speakers and representatives in the "Voice of Older People Forum" session from various countries and organizations.
Rohman, Arif. 2004. Kehidupan Ekonomi Orang Gelandangan di Senen (Suatu Kajian Tentang Strategi Pengorganisasian Ekonomi Informal dalam mempertahankan Kelangsungan Usahanya). Tesis tidak diterbitkan. Jakarta: Kajian Pengembangan Perkotaan (KPP), Universitas Indonesia.
Feminist Thought in Adrian Howe’s Book: ‘Chamberlain Revisited: A 25th Annive...Arif Rohman Pembangun
Adrian Howe wrote a book titled "Chamberlain Revisited: A 25th Anniversary Retrospective" that examines Lindy Chamberlain's infamous case from the 1980s, in which she was wrongly convicted of murdering her daughter. The book aims to counter the gender bias still held by some regarding the case. It uses genealogy and letters from women who supported Lindy to represent marginalized voices. The author of the article analyzes how feminist scholars in Howe's book represented gender bias operating in the legal and social attitudes surrounding Lindy's case, looking at aspects of sexuality, maternity and body image.
This document discusses perspectives on women's leadership in Islam, specifically in Indonesia. It outlines conservative views that argue women should not be leaders based on interpretations of the Quran and hadiths. Liberal views are also presented, which argue the conservative interpretations are flawed and do not respect the original spirit of equality in Islam. Liberals believe women can be leaders if they fulfill their responsibilities, as shown by examples of influential female leaders in early Islam like Khadija and Aisha. The document aims to examine both conservative and liberal thinking on this issue.
This document discusses perspectives on polygamy in Islam between fundamentalists and modernists in Indonesia. Fundamentalists believe polygamy is allowed in the Quran and hadiths and see it as part of sharia law. They argue it prevents adultery and provides for widows. Modernists argue polygamy was only permitted temporarily and with justice, and was not the norm for Muhammad. They believe the Quran promotes monogamy and polygamy often marginalizes women. While fundamentalists see polygamy as a man's right, modernists see it as a patriarchal practice not supported by the spirit of Islam in upholding women's rights and dignity. This debate divides views in Indonesia on polyg
This document examines whether education empowers women in Indonesia. It discusses how Javanese culture is strongly patriarchal and views women's roles as subordinate to men. While education access for women has increased, the document finds education has limited impact on empowering women. Even educated women face barriers participating in the economy, including discrimination and gender-biased policies confining them to low-wage, unskilled jobs. Cultural norms and lack of support also prevent education from translating to greater social and political participation.
This document analyzes changes and lack of changes in the representation of women in four films from different eras: Stepford Wives (1975), Orlando (1992), When Night Is Falling (1995), and Stepford Wives (2004). It finds that the films show some changed aspects of women's representation, including greater equality for women in the workplace, more open expression of sexual identity, and portrayals of women as highly educated. However, it also finds that expectations of motherhood, myths around female sexuality, and depictions of women as victims remain unchanged. The analysis uses a modern hermeneutic method to interpret representations of gender in the films.
United Nations World Oceans Day 2024; June 8th " Awaken new dephts".Christina Parmionova
The program will expand our perspectives and appreciation for our blue planet, build new foundations for our relationship to the ocean, and ignite a wave of action toward necessary change.
AHMR is an interdisciplinary peer-reviewed online journal created to encourage and facilitate the study of all aspects (socio-economic, political, legislative and developmental) of Human Mobility in Africa. Through the publication of original research, policy discussions and evidence research papers AHMR provides a comprehensive forum devoted exclusively to the analysis of contemporaneous trends, migration patterns and some of the most important migration-related issues.
This report explores the significance of border towns and spaces for strengthening responses to young people on the move. In particular it explores the linkages of young people to local service centres with the aim of further developing service, protection, and support strategies for migrant children in border areas across the region. The report is based on a small-scale fieldwork study in the border towns of Chipata and Katete in Zambia conducted in July 2023. Border towns and spaces provide a rich source of information about issues related to the informal or irregular movement of young people across borders, including smuggling and trafficking. They can help build a picture of the nature and scope of the type of movement young migrants undertake and also the forms of protection available to them. Border towns and spaces also provide a lens through which we can better understand the vulnerabilities of young people on the move and, critically, the strategies they use to navigate challenges and access support.
The findings in this report highlight some of the key factors shaping the experiences and vulnerabilities of young people on the move – particularly their proximity to border spaces and how this affects the risks that they face. The report describes strategies that young people on the move employ to remain below the radar of visibility to state and non-state actors due to fear of arrest, detention, and deportation while also trying to keep themselves safe and access support in border towns. These strategies of (in)visibility provide a way to protect themselves yet at the same time also heighten some of the risks young people face as their vulnerabilities are not always recognised by those who could offer support.
In this report we show that the realities and challenges of life and migration in this region and in Zambia need to be better understood for support to be strengthened and tuned to meet the specific needs of young people on the move. This includes understanding the role of state and non-state stakeholders, the impact of laws and policies and, critically, the experiences of the young people themselves. We provide recommendations for immediate action, recommendations for programming to support young people on the move in the two towns that would reduce risk for young people in this area, and recommendations for longer term policy advocacy.
Contributi dei parlamentari del PD - Contributi L. 3/2019Partito democratico
DI SEGUITO SONO PUBBLICATI, AI SENSI DELL'ART. 11 DELLA LEGGE N. 3/2019, GLI IMPORTI RICEVUTI DALL'ENTRATA IN VIGORE DELLA SUDDETTA NORMA (31/01/2019) E FINO AL MESE SOLARE ANTECEDENTE QUELLO DELLA PUBBLICAZIONE SUL PRESENTE SITO
Indira awas yojana housing scheme renamed as PMAYnarinav14
Indira Awas Yojana (IAY) played a significant role in addressing rural housing needs in India. It emerged as a comprehensive program for affordable housing solutions in rural areas, predating the government’s broader focus on mass housing initiatives.
Researching the client.pptxsxssssssssssssssssssssss
Rumours and realities of marriage practices in contemporary samin society arif rohman
1. HUMANIORA
VOLUME22 No.2Juni2010 Halaman113-124
RUMOURSAND REALITIES OF MARRIAGE
PRACTICES IN CONTEMPORARYSAMlN SOCIETY
Arif Rohman*
ABSTRACT
Sincethe mid- 19"hcenturytheSaminpeoplehave madeacontributionto resistingthe Dutch
colonialruleinruralJavathroughtheir non-violencemovementandpassiveresistance(lijdeiijkverset).
Historyalso notesthat they haveauniquecultureand systemofvalues which reflecttheir ownlocal
wisdom. However, many negative rumours have become widespread regardingthis community.
This articleexploresthe marriagepracticesinSaminsocietyand investigates howthis society gives
meaningto these marriage practices. It also examines whether the practice of 'virginity tests' and
'stray marriages' exist incontemporarySaminqociety.
KeyWords: Samin, marriage, rumours, 'virginity tests', 'stray marriages'
ABSTRAK
Sejakpertengahanabadke-19,masyarakatSamintelahbanyakbejasa dalammelawanpenjajahan
Belandadi pedalamanJawamelaluigerakananti-kekerasandanpenolakanpasifnya.Namundemikian,
menariknyajustru banyakrumornegatifyangmunculdanberkembangseputar komunitiini. Paperini
membahaspraktekperkawinandi masyarakatSamin dan bagairnanarnereka memberi rnaknapada
sistem perkawinan mereka. Tulisan ini memeriksaapakah praktek 'Tes Keperawanan' dan 'Kawin
Umbaran' benaradadanterjadi di masyarakatSamin, khususnyadi IUopoduwur Btora.
KataKunci: Samin, perkawinan, rumor,'tes keperawanan', kawinumbaran
* StaffoftheDirectorateGeneralforRehabiliitionandSocialSenbs,the Mnistryof SodelAffairs.
2. Humnioml Vd.22#No. 2 Juni2010:113-124
peoplecanconcludethattheyarelivingtogether
out of wedlock. Furthermore, these marriages
usually are not reported officially to the
govemment,sothatmostofthemareiltegal(not
certified).Asamnseqwnce,themultingch4dfBi-1
donothavebirthcertificates. Therumourabout
the 'virginity test' has become Mespreiad, as
evidenced by jokes like: 'If you want to "get
married under a tme" (iltegdlyt without any
mnseqm17~8s)and want togett "frse"*in&
just go to the Sarrtin,you canleave thewoman
whenever you want, even just one day after
havingsex.'
A numberof studies havebeenconducted
onM nsocietyfromdierentperspectives.For
example,therearethosethatexaminetheSamin
movementintermsofthecausesandoriginsof
the movement2,the natureoftheir religion3,the
patron-client relationships around their
movemenv, the uniquenessof their language5,
andhowtheysurvivedtheDutchcolonialperiod
bycreatingaspecialarchitecturaldesignintheir
dwelling system6. However, little information
regardingmarriagepracticesinSaminsocietyis
available.Thestudyofmamagepracticesinthis
communityistherefmcrucial becauseitmcems
thestatusandtreatmentofwomen.
Marriagecanbedefinedas'a life-longunion
of a man and a woman for the purpose of
establishingafamily'.'The goalsofmarriageare
to provide opportunities for sexual intimacy,
companionship,familycontinuity,establishment
ofparenthood,legitimatereprodudion,emotional
fulfilment, and widening of inter-personal
relati~ns.~Throughmarriage, humanscanbuild
afamilyandstrengthentheirkinship
Inhisworklo,Mullah discussesmarriage
pmdesinSaminsociety. Hedassifiesmarriage
practices in Samin society as endogamous.
Endogmy refers to a system where group
membersfindspousesfromwithinthegroup. He
ar~uesthat endogamous marriage has been
~ t o e n s w e t h a t t h e i r a r s t o r n s a n d M i
may continue. Thus, there are several steps in
their mamagepractices,suchas lookingforthe
wife, engagement,apprenticeship, harmonizing
andanswering,andth
tothatof RosyidI2,
ofmarriage.Howewr,
more on the care o
community, while Rosyid
the marriage practi
without analysingtheirmeanings.
TheuniquenessofthemanSagh3pradio85in
Samin society has been recognised by
Shiraishi.I3Shiraishi describes the concept of
'stmy marriage' as a way in which a manwho
~oo~adulterycan'pufifyh~body'.Sbrry
martiage,acowelingtoShiraishi,isaritualinwhich
amanhastoaskawoman, nothisintendedwife,
tomanyhimwithoutanycoeraonortricks.After
sleeping together, only once, and after leaving
thewoman, hecanreturntohiswife.I4However,
even though he described the 'stray marriage' i
custom in Samin society, he was interestedin
the social and politicalcontextsurroundingthe i
Samin movement and his datawas basedonly
onanolddocument, 'Dangir'stestimony', which 4
comprisesthe notesthatthe patih(vice regent)
i
i
oftheRegencyofPatimadeafterheintermgated I
Dangir, a Samin villager of Genengmulyowho 1
was arrestedonNovember26,1928. 1
Another study related to the marriage
j
practicesinSaminsocietyisthatofMurnfangati.15
She mentions that their marriages are usually
performed by parents and are not reported
officiallyto the govemment, so that mostof the
resultingchildren do not have birthcertificates.
However, her study is too superF6cfaland lacks
focus, endeavouringasitdoestoaovertoomany
aspectsoftheSaminsociety.
To understandthe m a w system in the
Samincommunitywe needto understandtheir
belief system. In relation t~ this, Martin van
Bruinesseni6 arguesthat the hmincommunity
is one of the sectarian movaments which
developed and left ~kilam.We ~ ~ t q o h sthe
Saminfnobmmtsacmmwnit)rwhlchdevelops
by withdrawing from other oomnities and
makinganmd&i group. Theytriestofindtheir
ownspiritualitywithartcaringaboutwhatpeople
say outside their mmunity. van Bruinessen
3. Arif Rohmn, RumoursAnd RealitiesofMElniagePradr'e~tsIn ContempmtySarrJnSodety
explains that this happeneddue to the lack of
communicationbebeenIslamicorgannuations,
whiehwerem~inttrban~,andperipheral
ocmmwnitsesind~.Howlevler,h'hisargmt
hasbeennejedd byNielslvb~kW~UVh0Wives
that Agama Adam (the 'Religion of Adam')
resemblesBuddhism.Ontheotherhand,James
C. believesthatgaminteachingsar&ma
Aaaamc#nbedassiiapartd-beM,
that is the non-Islamic local ~ @ $ iW i f s of
ruralJava. BendaandCastles1salsoarguethat
A g m Adam is not Islamic. Theysee it as an
indigenousmessianicrnomt, notinspiredby
Islam(which salvation in a HolyWar
andthecxxningofaM i ) , bu2ratherwasinspir-
ed by Hindu-BuddhistJavanese culture which
lookstoaRatuAdilorHem T j(Jugt King).
The literaturemkw k sshorwn4hat mmy
scholars have been intembd in &dying the
Samin movement difbmt
Thgsestudies,however9haw
es: (1) most of them are
~ ~ f r o m t t t e D u t e h
any attempts to investigate the subjective
meaningsofthemarriagepracticesthemselves;
(2)mostufthemhavefocused ontheclamiption
of the marriage process without positioning
women on centre stage; (3) eventhough there
are studies relatedto the M a g epradkm in
Samin sxkty, the analysis of the practices in
these studies is supe-1, and has a lack of
focus, notseekingani-tton dtheamspt
paper poses the following questions:
extentdothepra
r marriages'existm
What are the actual ma
SaminpeopleinKlopodwt?
SAMINKLOPODUWUR
A study of the Geger Sattrin (Sanin
movement)inruralJavaduringtheDutchcdonial
era cannot be separated f m the life of
Soemntiko amin, the founding father of this
m m & . Sfman&Samb~wasboFninlW%l
as Raden K ~ h a r . ~ n K&ar changed his
name to Soemtiko ita~skto
sodalke with 0relinau)cpeople. Many saum~
menththat P bKedbnBkmwas bdmed
to be the hometownof S08mko."
mostpeopteinPIossW hdonot
to b e t h e c a s e . " P e o p l e i n R m ~ E r w
himasa simpleandkonest
gaodattitudeandwasweb
u f t h i s , h e w a s w e l l ~ . ~ n U k t )
popularinhisneighbourhodwhenhereskstd
newimageof himasahero,Atthetime,
generation to sprehld Sammism around 191f.
wsons
andKajenPati,andEngW(amnEn;korM
of Soerantiko), who spread Sarninisrn in
m,~.310ra.#ErlgtaP$c
&minim in-due
wmgw'(ahmnwhoWv6F)IgOM)mm
andsaMi,whichmeanshehads u m & and
magicalpower).
However,afterSurosentikodid,Saminism
was split into five groups: SBmfnLugw, amin
SangM,~ m i n h p i ~ m m r p i n g ,SsminGogd
and&&--, Samblq~ucomprisesthe
of §uemn&a Salwln who stressed
4. Humaniora, W.22, No. 2Juni201.0:113-124
do not really knowaboutthe Samin beliefs but
neverthelessdamt h m - asSaminpeople
(peoplealsocallthemSamfn-s~mhanornyamin,
which means pretendingto be M npeople).
The lastgroup is SamhKas&dw, who arethe
followers of Sowmtiko Samin who put more
stress on spedal rituals. This caMcatkm is
slightlydifferent thatof BendaandCastles
who dassify Srtmin pero(ale into onJy two cate-
gories: SaminLuguandSaminSangkak..2b
Engkrek, who spread Saminism in Klopo-
duwur, had other names such as Siman-and
Sodikromo. He came to Klopoduwur with five
canfrik (students) including Dungkik, Gaiman,
Singosamin,Mint0andSahmo. Withhican'k,
Engkrekbabatalas, i.e., hedearedanareafor
settlementatKarangPace.Thisareawasgiven
to hiscatfkandKarangPacebecamethehead-
quarter for the Samin people in Klopodhuwur.
Throughrnaniageswiththelocalwwnen,Engkmk
and his cantrik became inmasinglypopularin
thisvillage.AfterdiscoveringthatEngkrekwasa
saktiperson, almostallvillagernernbewbecame
his followers and he became well-known to
people in other villages. Many people, minJy
coming from Pati, Kudus and Jepara, came to
theareatostudyaminism. Inhiseffortstoseek
followam, Engkrek@n gavekas8MBnsuch9s
fFMn-1-
~~
A Samin in
Wong Sikepor
always does setf-inm-R
or herfaith) ratherthan Wm$j
because the term Wong Sam&
connotations becauseof the Sam&
paytax. MostpeopleinKlapodw hmw
Engkrek, since there was a rurnour that
Engkrek, even though he was a cetrik of
Soerantiko, rejected the idea of ce3ehm
SoerantikoSaminasthe&tuj Adil.A p ~
becauseofWisrejection,hewasexpetledBarn
thecommunitywhichinitiatedthis debmbn.
This explains why Engkrek came to
Klopoduwurandnevermenthd~ & o f s
name subsequently. Engkrek died two pars
after Indonesia's Independenceand he was
buriedinKlopoduwurinI947.n
THESTAGESOF MARRfAOE
The marriage practice in the Samin
community differs from that in the common
Javanesetradition. Matiageiscarriedoutonly
betweenthe Barninmembers base-elon adat
(customary law) which requires endogamy.
Samin pmpk can many outside the Samin
commwfityanty peoplebeeamSamin.
is meantto mainbinthe
min community. Samin
bib&at marriageiss a d as itis
awq+toadsievemagnanimityandto produce
.. . .. ? /
Picture 1. Proud to be Samin:A Sarnin' ~ ~ ' W m r ,Blom.
5. Atif Rohman, RumoursAnd Realitiesofh.f%wtagePracticesIn Cont~mpmrySamtnWWy
gooddescendants. M a w eisbasedon love
withoutcoercionbyothers. They havea belief
that 'Kabehlmangganteng,kabehW o kayu'
(all menare handsome, a11women beautiful).
Thismeansthatthydonotd i i i m t eagainst
peopleonthe basisof physicalappearanceor
status.
MamiageinSamincommunityisperformed
withoutgovernmentinvolvement.They refuse
kawin coro twgum (marriage by govmment
rubs). In the Samin M(lopoduwur community
today, whiehcanbecxmkleredasribretmdm
than other Samin communities such as
BomtKmg, Balong and Tanduran, after their
marriage, a newly marriedcuuplereport thdr
marriageto thegovernmenttoget amarriage
certificate. In the past, Samin psaple in
Klopoduwurdid not reporttheir marriages.As
aconsequence,theiroffspringdidnothavebirth
certifmtes or identitycards. Theyarguedthat
iftheyregisteredtheirmarriage,thaJgcwwmmt
would record them asthe fdkwers of one of
the sixstate religion^.^ Thiswcnoldm a nthey
wouldbebetrayingAgamaAdamastheirbelief
system.
Adat inthe Samin communitydivides the
mamiage processinto several stages. These
stages have been examined by R o ~ y i d ~ ~ .
However, Rosyid'swork isdescriptiveanddoes
notanalysethemeaningof marriagepractices
inSaminsociety.AccordingtoRosyid,thefirst
stage is nyuwuk (asking a woman's marib!
status). In this stage, a manwho is ready to
marry asks about the status of a woman he
wants to marry. Nyuwuk-can be done by the
manor byhisparents. Ifherstatusism a W ,
thenthe manwillwithdraw
the woman is still
woman's parentswillask
sheconsentsornottothep
agreeswith the proposal, the mana n
the woman's house to continuer fbr s
stage, that is ngawulo ('appmn
woman's house). However, in n)lmkI h
woman has a right to accept or to refuse the
marriage proposal. The man has to accept
whetherst-leagreesr x d h g m . Thisstmws
that inSaminmarriagebacfitkwr, awonmhas
freedom to chose her hu8band witha$ m y
coercion from others;. This difftam fmm tb
Javanese adat, where most maMages am
arrangedbytheparentsofthecoupk.=
For some people in Samin communities,
nyuwuk is then followed by nywito (the
groom's family appliesfor
In this stage, they will
andgdanig setangkep"as partofthe
The gambjr and sirih is believed
spirits away, while gedang
symbolises a relationship between the
bridegroomandbridethatwillcontinuehpptty
until the end of their lives. At this &tag&,the
parents of the groom eatrrrst their w n fa Ms
manycaseswhereafter
viewthenyuwitotmdiiionasmmtyapro$lem
of selem (taste). Thegroam's pslaeneusual&
understandhis attitude
b a b o ~ . ~The parents
son'sdecisionaocolrdingt~ the
nyuw g ~ d h e l . ~f%&
Ian(eloping)rarelyhappens.713'1 ##am fmrn
the Javanese adat, which has manyceretno-
nies and demands highcosts.SBInnyuwuk or
nyuwo, there is noas& fubn or m skawin
(bride prim). this is because Samin people
believe that this system has more dis-
advantagesthan advantages. Forexample, if
the groomisfroma poor
st@twa8 hwmn beings) so that
ef~tB dbtrJrb5ng to the Samin
W tostay inthe parents-in-law's houseand
workgforthemasa peasantinsawahor tqal
6. Hmnion,, Vd.22,No.2Juni2010:113124
(wet or dry rice fields), or as a shepherd of
mffle. Inthis stage, he does not rec~iveafiy
payment, but allof his needswiU be
for byhisparents-in-law. Inthisstage
isregardedasafamilymemberandis
to sleep with his YisnM. The length af the
ngawulostage is relativeanddependson the
situation. For bridegrooms who are already
mature,itmaynottakealongtime. Itm i dbe
aweek ortwo. Butforthosewhoapestillyoung,
it could reachup to two years. Inthis coptext,
the marriagewill be considered'lawful' if the
bride's parentshaveapprovedtheir relations.
After ngawulo, the next stage is kondo
(reportingto the woman's parents) that they
havedonesikeprabi31(sexualintercourse)as
proofthattheyreallypod0senenge(loveeach
other).Saminpeoplebelievethatmarriagehas
to bebasedonloveandthis hasto beproven
by having sexual intercourse during the
ngawulostage.
The last stage in the Samin marriage
processis diseksekno(witness ceremony). In
this stage, the groom will testify that he has
done sikep rabi with the bride. The bride's
parents wilt witness that the bridegroom has
passedthe processwell. Itisthus shownthat
theytumbuhkatresnan(realtyloveeachQther)
and are mkun (harmonious). Basedon isdat,
thetaskofthe bride'smotherisoqmbingtM
ca;rmmony(to make them mkun). The task of
theWe's father isto giw agresrrrentto fkdr
relaf-ion$hSp. The period far dimk~eknois
apik'(thefasterthe better).
&miinpeopkdonotirmdve
the w v m m & . This hbecauseg m r r r m
authority is not seen a$ superior to parents'
authority (gowrnmnt is made up d human
beings who are not su
arejust ashuman). Thatiswh
considered'legal' eventh
only by parents. By contrast, they rept#t to
SesepuhSamin(a Saminekler), who attmds
the ceremony. This d i i r s from the txdirwry
Javanese custom in which marriages are
performedbynaiborpenghulu(a b a d Islamic
religious representative).* Diseksekfio is
markedbyadangakW. i
1In diskwkm, the g r m h a to say the j
Sadat (The Samin profession of kith). The
Sadat contains a statement that the g m
acknowledges the bride as btur urip ( M d
for life) and promises to stay together and
nukulkewljisejati(givedescmdanb). Hemis
the Sadatthat issaidbythegroom:
'Kukwong,
JmRS~ m w ,
Pang8tlW
Dam1kuk,sikq M i ,
Demenjag,
Tata-tatawedok,
Pangaran Y,
D m k s laki
Demenjanp
&tk nikahempmkulblakoni.'
'Iama human,
ofthe malewx,
CalledX,
8. Theother reasonwhy the 'virginity test' is
nat mmgnised in the Samin community is
httyisndimportant.Saminpeople
people are married basedon the
Fwfncipteofpodhosenenge(kwhyl lother).
Theybelievethatashumanbeings,theyshould
respect others; ewen those who are dis8bM
or notvirgins. Manycasesshowthat dibled
~ k , a l s o m n y ; W i d o ; w s a ~ ~ h ~
becauseof love. Peopleareseenasbeingthe
same and Samin do not discriminate on the
Wis of physicalappearanceorvirginity.Ahan
who lovedawidowwillfully accept her (unlike
in mainstreamJavaneseculture). Dueta this
belief, the idea of a 'virginity test'in Samin
sodety does not makesenseand contradicts
the Saminbeliefsystem.
The last argument against the idea of
'virginitytests'inSaminsocietyisbasedontheir
- bel'mfthat 'Bojosijikanggos8Iawasca'(one wife
farewer). This meansthatwhen arnanhassex
withawoman, heiseffectivelymakingapegat
mati oath? Heandhiswife seek to keeptheir
oathandtry to niteni (always be introspective
and remember the oath). That is why Samin
KIopoduwurprefersto becalledmngpcsnitt+n
(pecpie who are niteno. After having sexual
intercourse,a couplewill not&wee untilone
dearthatA ~ A ~
of 'virginity tests' and polyandryinthe Samh
communityseemsbbemyths.
'STRAY MARRIAGES'
AnotherrurnourabouttheSaminm u n i t y
is that they encourage a practice of 'stray
marriage'. According to Dangir's Testimony, if
Saminmencommitadultery,theyhavetopurify
their bodythrougha'straymarriage'. Ina 'stray
rrraniage'amanshouldlookforam n(apart
fromhisownwife) to 'marry'. Thisritualshoutd
bedonewithoutcoercionordeception,and&so
has to be bas4 an OQhmnt and
to bea wife'.*
Samin people in Kt@# rmyfhat
adulteryrarelyhappensir9tllts3r-&. Ifit
does happenitism m i t t d
the community.This is
livetogetherwithth
Samin.Thekickofu
system in this com
why peopleoutside
judgmenbthatadwhBIm h ~
'Stray marriage'does ncd rntoexistin
theSaminKlopoduwurmmwrMy,Thiskdue
to the belief that a woman's status in the
communityishigherthanthatof8 man. Thisis
based on the reality that mcan ad as
mothers, and therefore havesignifiaa~td t
because of smh mles as giving birth, bw8t
feeding, & i , caringandteachingOtaHdten.
Theybelievethatw m nrnlke
placeof rice). Itisthehu&ndgs
givedlmtohiswffe.Sa
that b m i (&) is woman
mother). Thsmfum, mothgr is the qmbd of
Thb b illustmbd by the pwerB
Iku ano ing ngisor telapak sikile
mboke'(Paradise lies under a m o W sfeet).
As a resultwomen can piay roles in boththe
dm&ic andpublicspheres
beliithatwomencan
heavenbutnottohell
highlyuntikelythatthe
support a practiceasdegradingto women as
ofwMchistouusa
patiently; if insulted
mmams~~1TQfWf-ormonsyorfoodfrom
anyone; but ifmykineasksfor food or money
9. Arif Rohman, RumowsAnd Reamsof P r a a I n
fromyou, give itfreely.'45InAgamaAdam they disasters, accidents, failed harvests, social
believe that sin cannot be absolved. If a sin isolation or gossiping by others. The
couldbeabsolvedthenpeoplewouldsinmore. consequence of sin after salin sandangan"
Saminpeoplealsobelievein inwhich (death) is more horrifying as they will be
someonewho does sinwill suffereither inthis reincarnated as animals. Related to this,
world or the next. In this world, for example, Saministssay:
they might face some bad experiences like
'Nandurpari,
tukulpan,
ngunduhpari,
nandurjagung,
tukuljagung,
ngunduhhung,
sing becikketitik,
sing oh,ketom.'
ahotution (and this
m ' sWe isw m q
ttab &in wit1 wffer
'Plantrice,
growrice,
harvestrice,
plantcorn,
growcorn,
everyonewillseewhat isgood,
andwhat isbad.'
(i.e.'Youreapwhatyou sow').
10. ,Vd. 22,No. 2Juni2070: 713-124
On the basis of my fieldwork, 1 betierwe
'virginity tests' and 'stray marriwes' arejust
myths. In contrast, the Sarnin w m u n i Q
throughtheirmaniages p t mshow8 woddfull
of respect for women, a world which is
egalitarian. This flows from Agma Adam
beliefs. To maintain this system, social
sanctions are created for those who have
brokenthe rules.Theserulesseekto matea
society which values women, a society which
isharmonious,tolerant, andegalitarian. Inthis
context,the mythsof 'virginitytests' and 'stray
marriages'do notseematallcredible.
TheSaminKlopoduwurmarriagepractice
system seems to showa highlevelof respect
for women. The rumours about the 'virginity
tests' and the 'stray marriages' have made
Samin people vulnerable and marginalised.
Thosewhowere rnosttyinsultedbytherumours
werewomen.To revealthereasonsbehindthe
rumours, it is necessary to look at and to
understand the social and political context
surroundingSamin. Understandingthehistory
of Saminsocietywill helpinansweringwhythe
rumoursexist.
I. I ~ t i k e t o t h a n k m y s o p e r v i a > n r D r . ~ ~ ,
Dr.GailHawkes,andSiepbnMillew.
lndira Perrnanasari, 'Saat 'sedulur sikep" bertemu
negara', Kovnipas,277 r M 0 5 . RtMeved28July
2008from KCM, httpJM.kompas.~~m/komp~w-
oc3hrkll)51aM71h~m8nioraMI58516.htm.
Harry J. Benda & Lance Castles, 'The Samin
Movement', in Bijdragen tot de Taal-, Land- en
Volkenkunde 125, no. 2, Leiden. 1969;A. PieterE.
Kower, 'The Samin movement and millenarism',
B!pmgenWde TaaC,Land- enVolkenkunde132,no.
2/3,Leiden, 1976;V i T . King,'SomeobsewaOns
on the Samin movement of North-Central Java:
!&gps&m bthetheoreticalanalygisoftheclpmics
of rural unrest', Bijdragen tot de Taal-, hnd- en
Volkenkunde 129, no. 4, Leiden, 1973; Nancy Lee
Peluso, 'The emergence of uscientific"forestry in
adonhlJava',inRich~sts,RmrPeople:~
ContrdandResistanceinJam,Berkeley, IW2.
Justus M. van der Kmef, 'Javanese messianic
expectations: Their oridin and cultural context',
CarPlparativsStudiesCn~fyandHistory,vol,1,no.
4, Jun., 1959; Martin van Bnrinessen, 'Gerakan
sempalandi kalanganwrtrat :Later
belakmgsosiaUxlday9',u d m ,vol.3, m.I,
1992; James C. Scott, 'Protest and pmfan~tlon:
Agrarianrevoltandthel i i tradition(PartIl)', Theory
a n d w ,wl.4, no.2,s8tlmmWl1997;~~,
%On~andBuddhism:AnioQemaFWWba
SsamlnCommunity,AsianQuart@&, no.3,1993.
hrlichae( Adas, 'From avoidance to confrontation:
IandcolonialSoutheast
Lanaage:mssinkl
M o mandttsPhilosophyof Language',Southeast
Asian Studies,vol. 24, no.4,1987; Shiraishi, 'DangWs
testimony'
Retno Hastijanti, 'Konsep sedulur sebagai faktor
penghalang terbentuknya ruang ekskiusif pada
permukimankawnsarnin',fNmnsi TeknikAmiWfur,
vol. 30, no.2, Dec., 2002.
S. Sarantakos, Maniage and The Family:A MUM-
CuIfumlStudy,Sydney, 1980,p.54.
Ibid,p.55.
The term kinship usually refers to relationships
establishedbybirthanddescent(D. Morg9n, Social
TheoryandTheFami&, bLoncfiM,1978,p.68).
Abdullah, 'Anak orang Samin', in
Did, eds. Aswab Mahasin, lsmed Natsir& Thamrin
Harridan,Jakarta, 1B2.
Ibid.,pp.317-318.
Moh. Rosyid, Samri, Kudus :Bersahaja cff fengah
askefhe1 ~ 1 ,Ywyakarta,2008.
Shimishi, 'DangUstesbimony'.
Ibid., p. 100.
TitiFAurnkangati,eta/.,KearifnLdcald Lhgkmgan
MasyamkatSaminKabupatenB l mJam Tengah,
Yogyakarta, 2004.
Bnrinessen,'Gerakansempalan3,p.21.
Mukler, 'SamhismandBuddhii', pp.62-67.
Scott,'Protestand
Benda&Castl
Radenisanim
creates social distance between its owner and
ordinaryJavanese.
Mumfangati,et. a/, Kita&&n* p. 23;%@aYuwana
Sudikan, Tmdisidari##&a,Smamng,1996,p. 13.
InterviawmKamNwPboKedren,31December
2008.
Movement',pp.218.
,02/1118March1972,
Rstrieved I 7 Aug. 2008 from http:ltmajalah.
11. Atif Rohman.RumoursAndReditid
tempointeraktif.com/idlarsipll972/03/18/ILS/
mbm.19720318.1LS59192.id.htrnl
From 1978 to 2000 the Indonesiangovernment
officiaily acknowlecLgedonly five digions (Islam,
Protestant Christianity, Catholic Christianity,
Buddhism, and Hinduism). However, in 2000 the
go~adsnowledgedConfucianlwnasu?esixul
official religion in Indonesia. Sikhism also has a
recognisedstatus,butisnotastatereligion.
Rosyid, SaminKudus.
HildredGee&, TheJavaneseFamily,Illinois, 1989,
p. 67; MasrlSingarimbun&ChrisManning,'Marriage
andDivorceinMojolama', Indonesia,vol. 17,Apr., p.
68.
Gamtwiisaningredientusedinbetelchewing,tanning
anddyeing.
W hisbetelleaves.
Gedangsetangkepisseveralhandsofbananas.
Jagoanut babon(acock follows ahen): 'The man
hersalreadyfallenforthewoman'.
Kebonyusugudhel(a-lo suddsstheirchildren's
breast):'Parentsfollowingwhattheirchildrenwanr.
Koentjaraningrat,JavaneseC&m, Word,1983,p.
126-127; G&, TheJav8n8~8Family,pp.68-69.
Saminpeoplecalledkviqwxud inbrmursefor
manissikeprabiandforwomanissikeplaW.
Koentjaraningrat,JavaneseCuntum, p. 130.
Adang akeh ('cooking a lot of rice'): A kind of
Wamatan(ritualfeast) which involvesinvitingthe
dogest neighboursto announcethat couple have
donesikepmbiand sikeplakias a husbandanda
wife.
Kumpulkebo('Buffalo rnaniage'): Livingtogetherout
ofwedlock.
Fukushima,TheClosedLanguage',pp.424-429.
Sudikan, Tradisi,p. 29.
A Pegat mti oath is an oath that peoplewill only
reoognised i iiftheirspouseisdead. Leavingtheir
marriageisasin.
Shiraishi,'Dangir's Testimony', p. 100.
Benda&Castles,'The SaminMovement',p. 228.
Karmameansthateveryractwigbe met by its own
co~UenC8.
-in people mentiondeath asWnamdangm
(changingd r e s s ) m e a n s t h a t ~ ~ ~ . ~
only change their 'dress' becam their wul will
reincarnateagain.
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