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"ABSTRACTPromosi semangat bertoleransi oleh masyarakat Adat Karuhun Urang AKUR Sunda Wiwitan Cigugur melalui upacara Seren Taun menjadi begitu penting kehadirannya terutama di saat upaya memarjinalkan kelompok penghayat oleh kelompok-kelompok dominan terus berlangsung. Studi-studi sebelumnya melihat bahwa Seren Taun di Cigugur merupakan sarana penguatan identitas dan pelestarian tradisi sekaligus sebagai strategi bertahan dari logika dominasi kelompok dominan. Namun, studi ini melihat lebih dari sekadar itu. Peneliti berargumen bahwa Seren Taun di Cigugur merupakan cerminan upaya komune kultural untuk mengubah struktur sosial yang selama ini memarjinalkan mereka. Ini yang kemudian oleh Manuel Castells sebut sebagai project identity. Melalui studi dokumen, observasi, serta wawancara mendalam sebagai teknik pengumpulan data, studi ini menyimpulkan bahwa Seren Taun di Cigugur telah memberikan masyarakat AKUR Sunda Wiwitan Cigugur posisi tawar, sebagaimana itu terbangun dari relasi mereka dengan organisasi masyarakat sipil, yang memungkinkan mereka untuk mendefinisikan ulang posisi mereka di dalam masyarakat, sekaligus juga untuk mentransformasi struktur sosial.

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ABSTRACTInciting the spirit of tolerance by Adat Karuhun Urang AKUR Sunda Wiwitan Cigugur community through a ceremony so called Seren Taun becomes so important in its presence, especially when the marginalization of penghayat by the dominant groups continues endlessly. Previous studies perceive Seren Taun in Cigugur as a mean to define their identity as well as to preserve the ancestor rsquo s traditions, also as a survival strategy against the logic of domination of the dominant groups. However, this study argues that Seren Taun in Cigugur is indeed reflecting the struggle of the cultural commune to transform the overall structure that has been marginalizing them all this time. This manifests what Manuel Castells names project identity. Through document study, observations, and in depth interviews as techniques to collect information, this study finds that Seren Taun in Cigugur has equipped AKUR Sunda Wiwitan Cigugur community with a powerful bargaining position, as it is constructed from the basis of their relationship with civil society organizations, in which it enables them to define their position within society as well as to transform its structure."

"ABSTRAKSemakin menyempitnya lahan pertanian tidak serta merta mengurangkan minat masyarakat untuk bersyukur atas karunia Tuhan. Dalam prosesi Seren Taun digambarkan ritual syukuran panen warga agraris Sunda Cigugur. Mereka bergotong-royong menyukseskan kegiatan tersebut. Hal tersebut mendorong peneliti untuk mengetahui konsep ruang organisasi masyarakat tradisi dan melihat pola keruangannya. Penelitian ini dilakukan menggunakan pendekatan kapital sosial dan pendekatan Cultural Landscape. Hasil penelitian menunjukkan bahwa setiap tempat yang dilalui prosesi Ngajayak dalam Seren Taun menunjukkan ruang-ruang budaya tertentu yang membentuk pola keruangan. Pola keruangan tersebut berbeda-beda tergantung pada kemampuan tempat mendukung keberlangsungan Seren Taun serta nilai yang dilampirkan oleh komunitas pada ruang tersebut.

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ABSTRACTThe narrowing of farmland does not necessarily reduce the public interest to give thanks for the gift of God. In the procession Seren Taun harvest thanksgiving ritual described Sunda Cigugur agrarian citizens. They cooperate to the success of these activities. It encourages researchers to determine the spatial concepts of tradition and community organizations see spatial patterns. This study was conducted using a social capital approach and the approach of Cultural Landscape. The results showed that every place through which the procession Ngajayak in Seren Taun showed certain cultural spaces that form a spatial pattern. The spatial pattern varies depending on the ability to support the sustainability of Seren Taun place and the value attached by the community in that space."

"Disertasi ini ingin menunjukkan Djawi Sunda, di Cigugur, Kuningan. Sebuah komunitas Adat yang berhasil membangun keruku melalui prinsip:yang penting Melalui penelitian etnografi dan teori interaksi simbolik telah menunjukkan bahwa Seren Taun sebagai alat pengingat yang berisi tuntunan yang penuh makna simbolik dan berhasil merawat tran yang ditempuh lebih mengutamakan arti pentingnya sebuah kebebasan berkeyakinan, penegasan identitas, daripada transmisi tingkat keluarga. Kombinasi antara: resistensi dan adaptasi dalam menghadapi dominasi negara dan hegemoni agama resmi, merupakan perlawanan kultural yang paling mengesankan.

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This dissertation aims at indicating survival strategies carried out by Djawi Sunda, Cigugur, Kuningan. It is a community succeeding to establish a peaceful religious life relationship. It suggests that the members have tolerance (sepengertian ethnographic research and symbolic interaction have indicated as a mnemonic device meanings?and a creative performance has worked to mai transmission. The strategy emphasizes more on faith freedom and identity insistence in public than in family. The combination of resistance and adaptation to cope with state domination and formal religious hegemony works impressively."

"Seren Taun is a ritual ceremony and celebration, which is practiced in West Java by the Sundanese. It is similar to Thanksgiving in many countries. The village Cigugur, located 3 km west of Kuningan, is the focus of the paper, because the Seren Taun celebration there has been a major event and received a lot of attention from the media, government, and scholars. Many non-Javanese traditional celebrations were repressed during the Suharto era and traditional beliefs were either also repressed or co-opted into one of the five official religions. During the post-Suharto era, the spirit of reformation has brought diversity of more than 300 ethnic groups onto the surface. With the aim to preserve and maintain the tradition of Seren Taun, but as well as to preserve the identity and collective memory of the community, Djatikusumah, chairman of PACKU, has in these recent years developed several policies, concerning traditional art performances, buildings/sites used for ceremonies, and the batik motives that were taken from woodcarvings in the Paseban hall. This paper will explore the intersection between the role of Djatikusumah as an agency and the culture industry he invented."

"ABSTRACTMasyarakat adat merupakan salah satu kelompok paling rentan terkena dampak perubahan iklim. Penelitian ini berusaha menginterprestasikan strategi adaptasi Masyarakat Adat Sunda Wiwitan, Kabupaten Kuningan dalam menghadapi bencana kekeringan sebagai upaya mereka mempertayankan kelangsungan hidupnya. Bencana kekeringan yang dihadapi Masyarakat Adat Sunda Wiwitan menimbulkan dua diemensi dampak, yaitu dampak langsung serta kerentanan sosial akibat bencana kekeringan. Dampak langsung bencana kekeringan ini saling terhubung satu sama lain, meliputi berkurangnya volume air untuk irigasi pertanian, menurunnya produktivitas lahan, gagal panen, serangan hama dan ketidakteraturan pola bercocok tanam. Dampak-dampak tersebut mendorong munculnya kondisi rentan kerentanan sosial yaitu ketersediaan bahan pangan, potensi konfik, masalah kesehatan dan gangguan pelaksanaan tradisi dan budaya. Penelitian dengan pendekatan etnografi ini menunjukan bahwa Masyarakat Adat Sunda Wiwitan melakukan strategi adaptasi bencana kekeringan pada level individual dan level institusional/komunitas secara sosial, ekonomi, institusional, fisiologis dan religius-psikologis. Kearifan lokal dan ajaran kepercayaan, persepsi terhadap risiko dampak serta pertimbangan pilihan adaptasi mempengaruhi proses penerapan strategi-strategi adaptasi. Masyarakat Adat Sunda Wiwitan juga harus melakukan strategi adaptasi terhadap intervening conditions atau non-climate forces yang meningkatkan sensitivitas sistem serta meluasnya dampak-dampak merugikan akibat bencana kekeringan terhadap kehidupan mereka.

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ABSTRACTIndigenous peoples are one of the most vulnerable groups affected by climate change. This research tries to interpret the adaptation strategy of Sunda Wiwitan Indigenous People, Kuningan Regency in dealing with drought as their effort to maintain their life. The drought that faced by Indigenous Peoples Sunda Wiwitan raises two dimensions of impact, namely direct impacts and social vulnerability. The direct impacts of these drought are interconnected each other, including reduced water volume for agricultural irrigation, declining land productivity, crop failure, pest attacks and irregularity of cropping patterns. These impacts encourage the emergence of vulnerable social vulnerability conditions of food availability, potential conflicts, health problems and disruption of cultural and traditional practices. This ethnographic study shows that the Indigenous Peoples of Sunda Wiwitan embark on adaptation strategies for drought at the individual and institutional community level through the social, economic, institutional, physiological and religious psychological adaptations. Local wisdom and beliefs, perceptions of impact risk and consideration of adaptation choices affect the process of applying adaptation strategies. The Indigenous Peoples of Sunda Wiwitan should also implement adaptation strategies for intervening conditions or non climate forces that enhance system 39 s sensitivity and the widespread adverse impacts of drought to their livelihood."

" ABSTRAK Penelitian ini membahas mengenai hak kebebasan beragama dan berkepercayaan pada masyarakat penghayat Kepercayaan Sunda Wiwitan. Melalui UU No. 1 Tahun 1965 tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama negara telah melakukan diskriminasi terhadap penghayat kepercayaan, karena hanya enam agama saja yang diakui oleh negara. Pada saat melakukan observasi di Cigugur, Jawa Barat, ditemukan dampak negatif atas pengaturan tersebut yang dialami oleh para penghayat Kepercayaan Sunda Wiwitan. Mereka kesulitan mengakses hak-hak sipilnya, seperti hak untuk memeluk agama dan melaksanakannya, hak atas pendidikan, hak atas pekerjaan, hak atas pelayanan publik akta perkawinan, akta anak serta identitas hukum berupa KTP , dan hak atas bantuan hukum. Akibatnya timbul konflik vertikal antara penghayat kepercayaan dengan pemerintah serta konflik horizontal antara sesama masyarakat. Penelitian ini juga melihat langkah penyelesaian sengketa yang dipilih oleh penghayat keperacayaan untuk menyelesaian konflik/sengketa yang dialaminya. Maka saran dari penelitian ini adalah, negara tidak perlu membedakan antara pemeluk agama resmi dan penghayat kepercayaan. Hal ini sebagai bentuk kewajiban negara untuk menghormati, memenuhi dan melindungi hak warga negaranya. Tanpa pembedaan maka penghayat Kepercayaan Sunda Wiwitan dapat mengakses hak-hak sipilnya.

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ABSTRACT This research aims to discuss the right to freedom in religion and belief in Sunda Wiwitan community. According to UU No.1 of 1965 about Prevention of Misuse and or Blasphemy, the country has undertaken a discrimination towards the instiller of faith, due to the fact that only six religions are recognized by the country. In the process of observing in Cigugur, West Java, it was founded several negative impacts toward that regulation which is experienced by Sunda Wiwitan community. They face some difficulties in accessing their civil rights as the freedom of religion, education, employment, public service marriage certificate, birth certificate and legal identity in the form of KTP , and the right to legal aids. As a result, several vertical conflicts between the instiller of faith and government and horizontal conflicts between the instiller of faith and the other communities arise. The study also observed the solutions taken by the instiller of faith to solve the conflicts dispute. Accordingly, the suggestion of this study is the country should distinguish between the official religion and the instiller of faith. It is a form of country rsquo s obligation to respect, fulfill and protect the rights of its community. Without any discrimination, the instiller of faith in Sunda Wiwitan will be able to access their civil rights. "