Indonesia tradition and culture

Excessive reverence for the dignity and worth of Madura was often the root causes of conflicts and violence. This condition occurred because almost every offense is always ascribed to / or claimed as harassment or humiliation of dignity and their self-esteem. Some young children in overseas ─ Madura usually do not obtain adequate educational opportunities ─ deliberately looked highlight negative images of ethnic communal to scare other people for individual benefit unilaterally.
Another example can be presented on the unique behaviors (absurdity-ethnography) Madurese. "A young man came from remote villages Madura want to watch a football stadium 10 November Surabaya. We will cross the Ferry ride, he bought a ticket officer asked, torn into two, a small tear is returned while the officer retrieved a large tear. Viewing Ferry officer behavior, his mind troubled and uncertain. He went back to buy 2 more tickets at once: 1 sheet given to the officer Ferry while the remaining one sheet hidden in his pants pocket to save his torn officer. With a sense of calm and ternteram heart, he stepped up the deck firmly ... Ferry, to cross ... "

Carok actually a cultural entity sarcasm for Madura. In the history of Madurese, have not known the term mass carok because carok is a duel one on one, and there is prior agreement to do the duel. In fact in its preparation, performed certain rituals before carok progress. Both parties carok actors, both previously received the blessing of their families. Thus, before D-day death duel armed celurit done, at his home organized religion of salvation and the debriefing of recitation. By his family, the perpetrator has been prepared and diikhlaskan carok to be killed.

Many people interpret that any form of violence, both end in death or not, especially those made of Madurese, it carok. In reality, not so. Carok always done by a fellow man in the neighborhood of the villagers. Every time this has happened carok, people talk about who wins and who loses. In his research findings, asserted that in fact carok Wiyata not refer to all forms of violence that occur or do Madurese community, as the opinion of those outside the Madurese for this. Carok as if it were the only act to do those remote villages who are unable to find and select other options in an effort to find solutions when they are experiencing conflict.

Characters that are also attached to the stigma of Madurese is behavior that is always what it is in acting. The voice is firm and honest speech presumably is one form of everyday life that we can feel when assembled with the Madurese. Personal loud and assertive personality is another form of public-owned Madurese. Madurese culture is also a culture that attached to religious traditions. The majority of Madurese converted to Islam. Therefore, in addition to local cultural roots (original Madura) Islamic law is so rooted there. There's even an expression of culture: Madurese worst, if there is an insulting religion (Islam) then they will still be angry. Read More..

The most fundamental issue really lies in the cultural meaning of compliance in the context of subordination, hegemony, exploitation, and stand to lose a lifetime. Meaning it needs to be put in place a just and proportionate. If the hierarchical obedience to figures I and II because there is no problem stretching to obtain and change cyclically the hierarchical compliance efforts untak change in figures III and IV can be reached through hard work and optimism with a stock of knowledge which is very adequate. Therefore, cultural issues about the conception of actual compliance is not something that without a solution to change it.

Madura cultural expression: kerras pas mon akerres (if able and competent to compete it must be authoritative, charismatic, and effective as a keris) can presumably inspired the ethnic Madurese individual entities to achieve success and peace in a life of helplessness in the world and the hereafter .

The uniqueness of Madurese culture is basically shaped and influenced by many geographical and topographical conditions of hydraulic and rain-fed agricultural land which tend barren so survivalitas their lives more at sea as the main perncarian eye. They were formed by marine life full of challenges and risks of which raises the spirit and physical courage high, hard and tenacious spirit, full of confidence, defensive in a variety of hazards and precarious situations, be open, straightforward in spoken, and uphold the dignity and self-esteem . Basic character formation maritime climate so sometimes expressed excessively so bring conflict and physical violence. Therefore, conflict management behavior accompanied by acts of violence 'confirmed and attached' as the cultural uniqueness of each individual group or figure Madurese ethnic community. Read More..

Description about the Madurese compliance to these four major figures can actually be traced standard reference on the side of cultural religiosity. As the majority of the inhabited islands (+ 97-99%) Muslims, Madura keberislamannya revealing characteristic, especially in the actualization of adherence to the normative teachings of their religion (Wiyata, 2002:42). Adherence to both parents is a tutorial on the Prophet Muhammad, although the order of precedence hierarkisnya Mother (Babbu ') then Dad (Buppa'). Messenger yebut obedience to multiply three children to his mother than his father. It also stated that the contentment of parents 'became the basis of' good pleasure of God. Therefore, normatively-religious mother level 3 times higher than the father then the product should Madurese adherence to the normative teachings of Islam gave birth to a culture that positioned the mother at the highest hierarchy. In reality, not the case. Although even so, culturally understandable why hierarchy father positioned higher than the mother. The position of father in-okultural sosi Madurese ethnic communities in control and full authority of the family institution as a figure who was mandated to be responsible in all their household needs, including: fulfillment of the purposes of economic, educational, health, and safety of all family members, including The Mother as a member of the 'leadership' man.

On the other hand, adherence to the Master's cultural Madurese (Kiai / Ustad) as well as to government leaders for their role and services that dang couch useful and meaningful to the ethnic Madurese survivalitas entities. Teachers instrumental in enlightening communal mindset and behavior of students to acquire the world's welfare and safety of inhabitants of the land hereafter. Their contribution is considered very significant and large credited for giving provision to live in the wild survivalitas world and salvation hereafter post-life of the world. While government leaders instrumental in arranging the order of public life through the provision of climate and job opportunities, expand economic opportunity areas, to accommodate the freedom of worship, maintaining safe environment, and build unity in a participatory or empowerment. The dimensions of religiosity, as figures in perspective Rato equated with the term ethnic Madurese ulil amri equally obliged to obey.
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Therefore, obedience to the Madurese typical figure of the teacher be a marker of their culture (probably) no need to doubt its validity.

Generative cycle of compliance Madurese (as students) to the figure of the teacher was not in itself can be realized as the obedience of children to the figures I and II, father and mother. This condition occurred because not all of Madurese have the opportunity to become teachers figure. Although there were predictive assumption that the teacher figure is probably achieved by pupils because genealogical aspect but in reality can not be certain that every student would become a teacher, following her parents' footsteps. Therefore, the cultural meaning that can be captured is that the Madurese are not enough available free space and opportunity to convert their status to people who always have to behave obedient, submissive, and resigned.

Compliance of the Madurese to figure Rato (government leaders) occupies the fourth hierarchical position. Rato figure achieved by a person from anywhere ─ ─ not because of ethnic origin but because of the success factors genealogical achievement in gaining the status. In reality, not everyone is able or expected Madura opportunity to achieve a position as Rato, except 3 or 4 persons (as the District in Madura) in 5 to 10 years. That was done when it issued new national policy of the Law on Regional Autonomy, in 1999 the newly ago.

Therefore, the opportunity to occupy Rato also figure in the reality of its praxis is a rare condition that is relatively difficult to achieve by the Madurese. In that context can be stated that throughout life Madurese still in a position that always must obey. That subordinate-hegemonic position that hit the individual in Madura ethnic entities. Read More..

There is no precise vocabulary to refer to other terms except submission, obedience, and submission to the fourth figure.

Adherence or obedience to the Father and Mother (buppa 'tires Babbu') as the natural parents or nasabiyah already clear, firm, and recognized keniscayaannya. Culturally obedience and submission to a person to his parents is absolute. If not, speech or designation kedurhakanlah inflicted to him by the sociocultural environment community. In fact, within any cultural context of child compliance to both parents be in mitlak necessity, can not be negotiated, and contested. Which may be different, just a way and form in memanifestasikannya. Absolute obedience was not constrained by anything, as the prevalence of which is supported by genealogical factors. Subsequent consequences are relatively certain that if the current one (child), obedient to her parents then when the time comes when a parent he would be obeyed also by the children. That is one form of inheritance of cultural values that terdiseminasi. Continuous and continuous cycle that would be repeated and sustained under normal conditions, fair, and naturally, unless inheritance compliance values were experienced discontinuity caused by various conditions, factors, or extraordinary events.

Compliance with the Madurese to the figure of the teacher-level position at the next hierarchical. The use and mention of the term refers to teachers and emphasizes the notion Kiai-sitter or a boarding school for at least Ustadz on 'schools' religious. The role and function of le-BiH teachers emphasized in the context of morality is attributed to the eschatological life ─ especially in the aspects of peace and rescue themselves from the burden or suffering on the nature of life hereafter (morality and sacred world). Therefore, obedience to the Madurese typical figure of the teacher be a marker of their culture (probably) no need to doubt its validity. Read More..

In the context of religiosity, the Madurese are known to hold strong (memedomani) Islamic teachings in any pattern of his life despite leaving a 'dilemma', to mention a deviation / contradiction between Islamic teaching (formal and substantive) and socio-cultural behavior patterns in their religious praxis. The recognition that the formal teachings of Islam as believed and followed in the ethnic Madurese individual life that was not always show linearity in the attitudes, convictions, and their behavior patterns. Dilemma of their religious practice, it would be especially interesting research theme for understanding the full, deep, and comprehensive on Madura ethnography on the one hand, and the successful penetration of Islamic teachings on the Madurese ethnic community that most people / ethnic others are still viewed ( in-believe?) has undergone internalization of sociocultural, on the other. Such an understanding is expected to give a meaningful contribution, especially for the clarity and brightness of the pattern element of view-nation citizens.

For the Madurese ethnic entities, hierarchical compliance becomes kenis-confidence to be actualized in our daily praxis 'normative regulation' binding. Therefore, neglect or abuse by a deliberate over the rules that lead to the perpetrators of social and cultural sanctions. Ethnographic meaning so tangible in the absence of further opportunities and space enough to waive that normative rules. In a broader meaning can be stated that the actualization of compliance was done throughout his life. There is no precise vocabulary to refer to other terms except submission, obedience, and submission to the fourth figure. Read More..

Madurese are known to have a distinctive culture, unique, stereo-typical, and stigmatik. Cultural identity is considered as a generalized description of individual and communal identity in the ethnic Madurese behave and berkehidupan. Their lives in places of origin and in overseas often brings ─ and always understood by other ethnic community on the basis of collective identity ─ it. As a result, not uncommon among them social and cultural treated ─ physically and / or psychic ─ perceived unfair, disproportionate and even out of the ordinary.

By Syariffuddin Mahmudsyah

Various descriptions of the absurd behavior of Madurese accustomed disclosed and shown ─ for example, in forums, intellectual community (well-educated) ─ that increasingly confirms their identity generalizations in shades of subordinate, terhegemonik, and alienated from the 'cultural scene' various other ethnic as an element of national culture. Although it every ethnicity have characteristics as communal identity, but the identity of Madura is considered more marketable than other ethnicities to disclosed and discussed, mainly for the purpose thaw frozen or condition tense atmosphere at a forum meeting due to the relative deemed able to deliver fresh jokes (absurdity behavior) . Read More..

A writer from Madura, Mahwi Freshwater, said, Madurese culture is not always synonymous with celurit and violence.

This is revealed in Madura cultural dialogue and book "Eyes Blater" which contains a collection of short stories short story writer's Freshwater Mahwi together a number of Madurese culture expert at the University of Jember Research Institute auditorium on Friday.

"Madura not only synonymous with violence, but there is the tenderness and cultural values are rooted there," said Mahwi who tried to describe the Madurese culture through short stories.

The man who was born in the coastal Sumenep, Madura said Madurese have properties that hard and have the spirit to work hard.

"In this short story, I would like to invite the people of Madura not use violence to solve problems," he said.

Anthology (collection) short stories in "Eyes Blater" attempts to explore sociological issues are very complex Madurese community.

"I want to pour all my life experiences are hard at Madura with literary form of short stories and poetry," he said.

Short story is a picture of pain and passion that states violent nature and the environment can bear the beauty of life that will never run out.

Some short works include Freshwater Mahwi Eppak, Song of the Lonely Woman, Selaksa celurit Wall Hanging on the other hand, turned to the Bukit Timah Road, and the pair of Young Snails. Read More..