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"This volume investigates the crucial role ritual plays in constituting the human understanding of their place in the cosmos, the purpose of their lives, and imbues human existence with a more complete sense of meaningfulness.This volume presents the work of philosophers from both China and the West as they reflect upon the constitutive role that ritual plays in human life. They reflect not only on ritual in general but also on specific Confucian and Christian appreciations of ritual."

"Masyarakat Minahasa memiliki tradisi panen yang sudah bertahan sangat lama. Ketika masih mempraktikkan religi tradisionalnya, masyarakat Minahasa melaksanakan fosso rumages (ritual persembahan) yang dipersembahkan kepada Opo Empung Wailan Wangko (Tuhan Yang Maha Besar) dan Opo Wananatas (leluhur). Ketika masyarakat Minahasa sudah menerima agama Kristen yang telah diperkenalkan selama ratusan tahun di Minahasa oleh para misionaris, muncul tradisi panen dalam bentuk baru yang melibatkan gereja yang dikenal sebagai Pengucapan Syukur. Mengucap syukur adalah inti ajaran Kristen dan ajaran ini sejalan dengan banyak kepercayaan tradisional masyarakat agraris yang melaksanakan ritual bersyukur atas panen sesuai dengan masa panen tanaman pangan tertentu. Seperti juga tradisi panen di tempat lain yang melibatkan makanan, tradisi panen Minahasa ini berfokus pada makanan tradisional yang dimakan bersama dalam perayaan Pengucapan Syukur di rumah warga. Penelitian ini bertujuan memahami dan mengungkap transformasi atau perubahan yang terjadi pada tradisi panen ini mulai dari periode kepercayaan tradisional hingga periode kepercayaan Krissten. Di samping itu, penelitian ini juga akan mengungkap bagaimana masyarakat Minahasa dapat mengelola, mempertahankan, dan kemudian mewariskan ritual-ritual dalam tradisi panen ini. Menggunakan pemikiran Schechner tentang konsep Pertunjukan dalam kaitannya dengan ritual, penelitian ini memperlakukan ritual-ritual sebagai Pertunjukan yang melibatkan dua kutub: kemujaraban (efficacy) dan hiburan (entertainment). Sebagai penelitian kualitatif, penelitian ini menggunakan metode etnografi untuk dapat menangkap dan merekam kegiatan-kegiatan sehari-hari yang menjadi bagian penting dalam pelaksanaan perayaan Pengucapan Syukur.

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The people of Minahasa has been practicing a harvest tradition for so long. When they were still practicing their traditional religion, the Minahasans perfomed fosso rumages (offering ritual) which was offered to the God Almighty and their ancestors. When the Minahasans accepted a new faith, Christianity, which was introduced by the Europeans (especially the Dutch missionaries) for centuries, emerged a harvest tradition in a new form involving Christian church called Pengucapan Syukur (Thanksgiving). To be always grateful is one of the Christians teachings which seemingly shares the same spirit with so many agrarian traditional communities who practice rituals to express their gratefulness for the abundant harvest of particular crops. As all the harvest traditions in other places, both in Indonesia and around the world, involving food, this harvest tradition of Minahasans focuses on their traditional foods that they eat togehter in the celebration of Thanksgiving at people’s house. This research aims at understanding and uncover how this thanksgiving tradition has survived from the period of traditional faith to Christian faith. Furthermore, this research is also to reveal how the Minahasans were able and are still able to manage, preserve and transmit the rituals of this particular harvest tradition. Utilizing Schechner’s concept of Performance in its relation to rituals, this research treats rituals as Performance in its polarity between efficacy and entertainment. As a qualitative research, this investigation uses ethnographic method in order to grasp and record the daily life activities that are of great importance in the celebration of thanksgiving of the people of Minahasa.

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"Carok merupakan tradisi masyarakat Madura yang digunakan untuk menyelesaikan konflik. Carok dilakukan dengan adu duel (menggunakan senjata celurit) hingga ada korban yang mati atau luka berat. Faktor penyebab terjadinya carok antara lain perempuan, warisan, dendam lama, dan sengketa tanah. Penelitian ini bertujuan menganalisis budaya carok dalam sudut pandang etika. Metode penelitian yang digunakan adalah metode kualitatif, kepustakaan, Thought Experiments. Kerangka teori dari penelitian ini yaitu pedekatan etika Joseph Butler tentang egoism, benevolence, and conscience. Teori tersebut digunakan dalam menjelaskan tindakan moral dalam carok. Hasil dari penelitian ini adalah bahwa terdapat penyimpangan dalam carok; pertama, tidak ada perjanjian yang ditentukan bersama; kedua, tidak mengutamakan musyawarah dengan tujuan damai; ketiga, hanya atas dasar emosi dan nafsu; ke empat, perbedaan pandangan; ke lima, tidak menggunakan senjata celurit sebagai salah satu aturan dalam carok. Dari sudut pandang Joseph Butler, seseorang yang melakukan carok karena ia tidak dapat merefleksikan pikirannya sehingga nafsu dan doronggan lain diluar kehendak menguasainnya. Butler memberikan solusi terhadap tindakan carok, yaitu konsep self-love yang merupakan bagian dari hati nurani yang mengatur segala tindakan. Jadi, ketika ingin melakukan carok, setiap orang harus mempertimbangakan pilihan yang lain berdasarkan hati nurani.

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Carok is a tradition of Madurese people who are used to resolve conflicts. Carok is carried out by dueling (using sickle weapons) until there are victims who die or are seriously injured. Factors causing carok include women, inheritance, old revenge, and land disputes. This study aims to analyze carok culture in an ethical perspective. The research method used is qualitative methods, literature, Thought Experiments. The theoretical framework of this study is Joseph Butlers ethical approach to egoism, benevolence, and conscience. The theory is used in explaining moral actions in carok. The results of this study are that there are deviations in carok; first, there is no agreement that is determined jointly; second, do not prioritize deliberations with peaceful purposes; third, only on the basis of emotion and lust; fourth, different views; fifth, not using celurite weapons as one of the rules in carok. From the point of view of Joseph Butler, someone who does carok because he cannot reflect his mind so that lust and other impulses are beyond the will to master it. Butler provides a solution to carok actions, namely the concept of self-love which is part of a conscience that governs all actions. So, when you want to do carok, everyone must consider other choices based on conscience."

"Skripsi ini mengkaji tentang rekacipta dan komodifikasi tradisi Buka Palang Pintu sebagai tradisi asli Betawi. Ada dua komponen kesenian Betawi yang wajib ditampilkan pada setiap pelaksanaan tradisi ini, yaitu pencak silat dan sike. Tradisi Buka Palang Pintu awalnya merupakan tradisi upacara yang kental akan unsur religi dan hanya dilaksanakan pada resepsi pernikahan orang Betawi. Sosok jawara sebagai penjaga kampung berperan penting sebagai pelakon dalam tradisi. Seiring perubahan zaman, tradisi Buka Palang Pintu kini bertransformasi sebagai tradisi komoditas yang juga dilaksanakan pada acara-acara di luar pernikahan. Pelakon tradisi bukan lagi jawara kampung, melainkan para seniman Palang Pintu yang merupakan anggota sanggar Betawi. Perubahan tersebut tidak lepas kaitannya dari peran Pemerintah Provinsi DKI Jakarta, LKB, dan sanggar Betawi sebagai agen-agen rekacipta. Komodifikasi tradisi Buka Palang Pintu yang dilakukan oleh para agen rekacipta memiliki ‘nilai jual’ yang berpeluang dalam rangka mencapai tujuan ekonomi. Tujuan tersebut sekaligus membuat eksistensi tradisi Buka Palang Pintu lebih bertahan karena mampu mendatangkan keuntungan finansial kepada sejumlah pihak dengan kemasan yang lebih menghibur.

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This undergraduate thesis examines the re-invention and co-modification of Buka Palang Pintu tradition as the original tradition of Betawi. There are two elements of Betawi's art that have to be presented in every implementation of this tradition, they are Pencak Silat and Sike. Buka Palang Pintu tradition originally is a ritual tradition that is rich of religious elements, which used to only be implemented at wedding ceremonies of Betawi people. The Jawara as the guardian of the village has important role as the actor in this tradition. As the time goes by, the Buka Palang Pintu tradition now has transformed into commodities of tradition which is also be presented in any events beside the wedding ceremony.

The actor of the tradition is not the warrior of the village anymore, but the artist of Palang Pintu that are the members of Betawi's art studio. This change is also related to the role of the government of Jakarta, LKB, and Betawi's art studio as the agents of reinvention. The co-modification of Buka Palang Pintu tradition that is presented by the agents has a 'selling-value' that will be able to attain the economic goal. That goal also makes the existence of Buka Palang Pintu tradition last, because it can gain the financial income to several agents with a more entertaining package."

"Rapid globalization has slowly eroded the survival of the Baliatn ritual of the Dayak Kanayatn. Nowadays, the locals only rarely perform this ritual which is a manifestation of their culture. This study describes the Baliatn ritual pointing out it is pregnant with the meaningful philosophy of the ancestors. This tradition sets out the relationship between the people and nature; an example of gratitude and spirituality in this modern era. It also discusses the importance of cultural conceptualization through philosophy, art, and spirituality. Importantly, the Baliatn is an expression of the Dayak Kanayatn idea of how to live and appreciate life. They believe their closeness to nature allows them to create a harmonious relationship with God. This culture is founded on ancestral traditions, including literature, art, music, and incantations. The writers claim that a good description of the Baliatn is essential because it is nearly extinct. They are continuing their research on the Baliatn ritual"

"Penelitian ini bertujuan untuk mengkaji Katingka dan Zikir dalam Tradisi Ritual Meagoliwu pada Masyarakat Koroni di Buton Utara. Hasil: Tradisi Ritual Meagoliwu pada Masyarakat Koroni saat ini masih terdapat di tiga desa: Lasiwa, Laeya, dan Maligano. Bentuk pelaksanaan di masing-masing desa mengandung persamaan dan perbedaan. Di Desa Laeya mengandung unsur kepercayaan Hindu dan di Desa Maligano mengandung unsur kepercayaan Islam. Pelaksanaan ritual meagoliwu di kedua desa tersebut tidak berjalan dengan baik. Hal ini disebabkan oleh keterlibatan lembaga adat dalam permainan politik dalam desa.Ritual meagoliwu yang ada di Desa Lasiwa menggunakan dua bentuk ritual yang berbeda, yaitu katingka dari unsur kepercayaan Hindu dan zikir dari unsur kepercayaan Islam. Namun unsur perbedaan bentuk dalam pelaksanaan ritual Meagoliwu tidak mengganggu keharmonisan hidup bermasyarakat. Terciptanya keharmonisan tersebut, berkat peran lembaga sara lembaga adat/imam desa dalam menyakinkan kepala desa mengenai pentingnya ritual meagoliwu adalah demi terciptanya ldquo;keamanan rdquo; dalam masyarakat. Kondisi tersebut tercipta berkat komunikasi yang baik antara lembaga sara dengan kepala desa. Kata kunci: Kabupaten Buton Utara, Katingka, Zikir Masyarakat Koroni, Ritual Meagoliwu

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This research aimed to study about the Katingka and Zikir in Tradition of Meagoliwu Ritual of Koroni People in North Buton Regency. The result showed that today the tradition of Meagoliwu ritual can be seen in three villages, those are Lasiwa, Laeya and Maligano Villages. In each of these villages, there are differentiations and similarities during the implementation of this ritual. Tradition of Meagoliwu Ritual in Laeya Village has some elements from Hindu faith while in Maligano Village has some elements from Islamic teaching. The implementation of the ritual does not run well due to the involvement of traditional institution in political intrigue within the community.Tradition of Meagoliwu Ritual in Lasiwa Village applies the two kinds of different ritual they are katingka with Hinduism elements and katingka with Islamic elements. Yet, those different elements do not bother the harmony within the society. The institution of Sara traditional institution traditional priest has the role to create the harmony within the society. The institution ensures Kepala Desa that the importance of ritual meagoliwu is for the society lsquo safety rsquo . The good communication between Sara Institution and Head of the Village embodied the safety. Keywords North Buton Regency, Katingka, Zikir of People in Koroni, Meagoliwu Ritual."