APOLOGY STRATEGIES BY ROMANIAN LEARNERS

GUSZTAV DEMETER

By:

BUDI PURNAMA : S 200130021

RAYA JAYA PURNAMA: S 200130045

MAGISTER PENGKAJIAN BAHASA

UNIVERSITAS MUHAMMADIYAH SURAKARTA
TAHUN 2014

A Paper :
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 A Functional Structuralism Study on Kenduri Ritual in Dukuh Gentan
Kepanjen, Delanggu, Klaten, Central Java

A. Introduction
Indonesian society is pluralistic in terms of tribes, religions, and languages. One
of the consequences of the plurality is that it has a wide range of religious rituals
conducted and preserved by each inhabitant. However, the intentions, objectives, forms
and preserving ways to the rituals are different from one community to another
community, depending upon where they live, customs and traditions they have. Religious
ceremonies in the tribal culture are usually the most visible elements of culture. This
corespondends with what Ronald (1988:1) disclosed that every religion contains
teachings about the ultimate and absolute truths about human behavior and the
instructions for safe living in the world and in the hereafter. However, the teachings of
local or primitive religions are not embodied in the written forms but in the verbal ones in
the shapes of the traditions or ceremonies.
One of the religious teachings practiced by Javanesse people inherited from the
anchestors is Kenduri ritual. None exactly knows when and who firstly practiced this ritual
but people in Java, especially those living in the Central and East Java, still pratice this
ritual up to this present time. Although it seems simple, but this tradition does have a
deeper meaning as an expression of gratitude to God Almighty. This tradition is also
positive because it can strengthen social ties among the members of the society. No
wonder if the tradition is said to be a very populist tradition.
Kenduri, which is also well-known as Kenduren, is basically to say prayers
together by inviting neighbours and led by the local elderly man in a certain village and it
is served coned rice with side dishes as chicken, vegetables, bananas, local fruits, and
various kinds of fried traditional crackers. When the prayers finish, the prayed items are
distributed to those present at that ritual. In the region where the writer lives, kenduri
can be divided into two types, they are kenduri which is held by a person who has
certain kinds of purposes such as to celebrate one’s circumsized boy, baby birth, school
graduation or to commemorate the 3rd, 7th, 40th or 1000th day of dead person, and the
like. This kenduri is called Kenduri Ujar.
While, the other is called a shared kenduri, a kind of kenduri which is prepared
and conducted by all the members of the society eventhough the kenduri items are

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 served personally by them all. Those belonging to this category are Ruwahan or
Sadranan kenduri and Ba’dan Kenduri. The sadranan is a kenduri which is carried out to
welcome the holly fasting month of Ramadhan and aims at raising the departed
anchestors. In the meantime, the Ba’dan kenduri is conducted on the day of Eid al-Fitr
and it basically constitues a continuation of Yadranan Kenduri, which aims at
descending the ancestors.
The implementation of kenduri is not necessarily the same in each region, but the
outline remains the same, that is led by an elderly man or the most respected one in that
area to enlighten and say a prayer and gratitude in line with the intention and purpose of
the person who holds the ritual. Unfortunately, local people gradually abondan this
custom which plays an important role in our society. From the above discussion, the
writer is interested in researching more about the meaning of the ceremony for the
community. Why is it, in the era of globalization people still maintain this tradition,
although some urban societal many leave the ceremony?

B. Problem Statements
From the aforementioned discussions, the writer can formulate the problem
statements as follows:
1. What underlie the practice of Kenduri in Dukuh Gentan, Kepanjen-Delanggu, Klaten,
Central Java?
2. How is the process of the kenduri ritual conducted in Dukuh Gentan-Kepanjen
Delanggu Klaten, Central Java?
3. Are there any shifts that occur in the process of conducting the kenduri ritual in Dukuh
Gentan, Kepanjen Delanggu Klaten, Central Java?

C. Objectives of the Study

The objectives of writing this paper are as follows:
1. To know the background of the kenduri ritual in Dukuh Gentan, Kepanjen Delanggu
Java Klaten, Central Java.
2. To find out the process of the kenduri ritual in Dukuh Gentan, Kepanjen Delanggu
Java Klaten, Central Java.
3. To find out the possible shifts that occur in the process of conducting the kenduri ritual
in Dukuh Gentan, Kepanjen Delanggu Java Klaten, Central Java.

D. Benefits of the Study

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 The writer hopes that writing this paper will give benefits for the readers as
follows:
1. Provide important information to the public about the process of conducting the
kenduri ritual in Dukuh Gentan, Kepanjen-Delanggu, Klaten, Central Java.
2. Gave an input to the government or institutions as policy makers to keep, foster,
develop, or preserve noble values contained in the kenduri ritual in Dukuh Gentan,
Kepanjen Delanggu, Klaten, Central Java.
3. Academically, be one of the references for similar research.

E. Underlying Theories
Theory of functionalism views religion as one social institution that plays an
important role in answering the fundamental needs of the community, meaning that
human needs cannot be satisfied with worldly temporary values. In the other side, it also
sees religion as dominant social causation in the formation of strata in the social body, in
which each has its own sense afford to collect his followers in a very harmonious
institution (if they adopt a the same religion) but the religious feelings of different religions
can separate groups with each other (religion-triggered conflict). Furthermore, the theory
of functionalism also sees religion as a special form of culture, whose influence spreads
through followers’ behavior both spiritually and physically so that the part of social
system are established by their religion (Hendropuspito, 1983: 27-28).
In line with the above opinions, Durkheim in Betty (1995: 89) addded that
emotions that are expressed to things that are considered sacred by the group can
create a variety of religious solemnity feelings when faced with a religious force.
According to Durkheim, the existance reinforces existing social structures to prevent
irregularities and to limit changes with absolute authority and sacred to the rules and
values that exist in the respective faction. This concept is also supported by the theory
proposed by W. Robertson Smith in Koentjaraningrat (1980 : 67). He adds three ideas
that the fist one is besides of faith and endocrine system, the ceremonial system is also
an embodiment of religion. The other is that religion or religious ceremony, which is
usually carried out by the majority of the followers of religion or religious community
together, in question has a social function to identify community solidarity. Meanwhile,
the third idea is to describe the problem of giving offerings in the religious rituals.
Based on the study of the theory, the ideas discussed above has already
answered the first problem statements about the practice of kenduri ritual in Dukuh
gentan Kepanjen, Delanggu Klaten, Central Java. It is clearly stated that the fllowers’

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religious emotions have encouraged them to conduct the kenduri ritual in a certain period
of time.

1. The concept of Traditional Ceremony

According to Betty (2003 : 15) that custom is an idyll form of culture that serves
as the behavior arranger. In a culture as a form of cultural idyll can be divided more
specifically into four levels, namely culture, norms level, the legal level and specific
rules. Another opinion is also expressed by Arjono Suryo (1985: 4) saying that the
customs are magical religious habits of life which include a native culture, norms and
rules related to each other and then into a system or traditional settings. Traditional
ceremony in society is a manifestation of the belief system that has universal values
that can support national culture. The traditional ceremonies and beliefs are
considered sacred and holy. Where every human activity always has the sole purpose
to be achieved, including those religious activities. From the discussions above, it can
be concluded that the traditional ceremony is a tradition that is a form of hereditary
conducted regularly and orderly according to the customs of the community in the
form of a petition, or as an expression of gratitude.

2. Process of Traditional Ceremony

To conduct ceremonial activity is a rutinitious activity where in performing the
ceremony has special meaning in every belief. According Koentjaraningat, (1992: 221)
in each religious ceremonies system contains five aspects namely (1) the ceremony
site, (2) the ceremony time, (3) the objects and ceremonial equipment, (4) persons
who commit or lead nets ceremony and (5) those who follow the ceremony.
At the same Koentjaraningat (1992: 223) also says that the ceremony is
attended by the community, meaning that it can provoke the rise of religious emotion
in each community as well as on each individual in attendance. The ceremony is was
one of the activities provoking religious emotions among the followers. This religious
emotion in all humans even comes across and lasts for a few seconds and then will
disappear again. However, such a feeling provokes the followers to commit religious
activities. The religious ceremony involves various communities such as local public
figures, religious leaders, traditional predecessors, and other social groups. For them,
religious ceremonies that are important for their beliefs.
When viewed from the intent and purpose of the related ceremony associated
with the symbolic meaning of each component which consists of ritual tools, time and
place of the ceremony, humans as participants of the ceremony, a ceremony or ritual

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 in a religion system is performed to achieve something or some principles, namely
the principle of change of social status, regeneration principle, the principle of
reciprocity (reciprocity intervision, reversal), and the principle of integration.

3. Function of Traditional Ceremony

A system of ceremony with the existing symbols has distinguish functions. In
connection with the function of religious ceremonies, Budhisantoso (1989: 28)
suggests that the function of the ideal ceremony can be seen in the social and cultural
life of the community supporting the existence of social control, social media and
social norms. Besides that, a religious anthropologist Clifford Geerts in Budhisantoso
(1989: 180) argues that the ceremony with the existing symbol systems has the
function to integrate the ethos and philosophy of life. Ethos is the system of cultural
values, while the phyloshopy of life is is a conception of the inhabitants concerning
with themselves, the environment and everything that exists in the surrounding
environment.
Meanwhile, according to Hendropuspito (1983: 330) social function of
traditional ceremonies can be seen in the social life of society; namely the existence of
social control, social media, social norms, and social grouping. For traditional society
in order to seek a trust relationship is usually done in the forms of religious
ceremonies usually held by the members of the community and has a social function
to intensify the community solidarity.

4. The concept of change

Humankind as social beings who understands certainly use his mind to create
a wide range of changes directing to the development and progress of the life.
Cultural change is determined by human culture in facing the challenges. According
Ronald (1988: 193) that changes in society can be about social values, social norms,
behavior patterns, social organization, social institutional structure, power and
authority, social interreaction. He furthermore adds that changes in society have
existed since in the past, but today the changes go by very quickly as if they are
confused to keep up with them. In society, we often see changes which happen
constantly. The change is bound by time and place, but it will give a domino effect.
Development in science and technology gives the most influential impacts in
human life. People abandon traditional life patterns towards advanced and modern
life, especially in the current era of globalization. The rapidly growing development in
science, technology, communication, economy, and so forth, gives a major influence

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 on cultural changes. We need to realize that the changes that occur not only bring
progress towards human life but will also have negative impacts. One of them is the
shift of social values and norms as means of guiding the local people to behave in a
harmonious way of life in the past lead to an unbalanced life in the society. This is
consistent with the definition of cultural changes proposed by Suber (1989: 115). He
argued that a situation in which there is an inharmony among the cultural elements
that vary each other, it will create an inharmonious condition for the society.
Cultural changes encompass all aspects of life: art, science, technology,
philosophy, and even the changes in the form and rules of social organization. In
addition, the culture also includes the entire way of thinking and behaving that arise
because of the nature of communicative interaction as symbolically convey the ideas.

F. Discussions
Based on the discussions of the theories above, the writer tries to analyze the first
question of the problem statements given is to know the background of the kenduri ritual
in Dukuh Gentan, Kepanjen Delanggu Java Klaten, Central Java. It was stated clearly on
the disccussions above that the fllowers’ religious emotions have encouraged them to
conduct the kenduri ritual in a certain period of time. Furthermore, the theory of
functionalism also sees religion as a special form of culture, whose influence spreads
through followers’ behavior both spiritually and physically so that the part of social
system are established by their religion (Hendropuspito, 1983: 27-28). In line with the
above opinions, Durkheim in Betty (1995: 89) addded that emotions that are expressed
to things that are considered sacred by the group can create a variety of religious
solemnity feelings when faced with a religious force. According to Durkheim, the
existance reinforces existing social structures to prevent irregularities and to limit
changes with absolute authority and sacred to the rules and values that exist in the
respective faction.
In the meantime, in answering the second question of the problem statements,
closely related with the process of the kenduri ritual in Dukuh Gentan, Kepanjen
Delanggu Java Klaten, Central Java, the writer just shares the ideas with Koentjaraningat
that in each religious ceremonies system contains five aspects; namely (1) the ceremony
site, (2) the ceremony time, (3) the objects and ceremonial equipment, (4) persons who
commit or lead nets ceremony and (5) those who follow the ceremony. The writer
realizes that the implementation of kenduri is not necessarily the same in each region,
but the outline remains the same, that is led by an elderly man or the most respected one
in that area to enlighten and say a prayer and gratitude in line with the intention and

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 purpose of the person who holds the ritual. While the objects and ceremonial equipment
have already changed gradually based on my observations.
Basically, the recent one provides less commplicated numbers of offerings used
rather than on in the past, when the writer was young. Two things the writer strongly
believe are (1) Islamic teachings are gradually carried out by the local people more
intently so that some of the ceremonial equipments which have something to with non-
Islamic teachings are thrown away and (2) the change of era from the traditional to
industrial one also contributes to abondan the objects and ceremonial equipment which
are hard to find because people do not produce the abandoned things anymore.
In line with the development in science and technology, this change not only
results in the abandoment of the objects and ceremonial equipment but also the time and
the place. In the past, each member of family had their own big house. One of the
reasons is that it could be used for doing rituals such as kenduri. Apart from it, the time of
kenduri also changes. In the past, kenduri mostly was done in afternoon since most the
the community were farmers, meaning that they did not have things to at that afternnon.
Different from now, the professions of the local people are various. Some work for
factories, a few of them are civil servants and farmers. The remaining are unskilled
labors. In the name of togetherness, finally, the time has changed from afternoon to
evening. Moreover, the kenduri leader says the prayer much shorther, just to inform the
attendants about the intention and the purposes of this ritual and then say a prayer in
islamic ways because the majority of them are moslems. In the past, the kenduri leader
had to name the objects and the equipment oen by one along with explanations.
    
G. Conclusions
Kenduri is one form of manifestation of the belief system that has universal
values. This traditional ritual is considered sacred and holy and are hereditary conducted
regularly and orderly according to the customs of the community in the form of a petition,
or as an expression of gratitude. Viewed from the intent and purpose of the ceremonies
associated with the symbolic meaning, the feast can serve as social control, social media
and social norms. In addition, there is a traditional ceremony in which symbol systems
also serve as integration between the ethos and philosophy of life.
In line with the development in science and technology, people gradually
abandon traditional life patterns. We need to realize that the changes that occur not only
bring progress towards human life but will also have negative impacts. One of them is the
shift of social values and norms as means of guiding the local people to behave in a
harmonious way of life in the past lead to an unbalanced life in the society. To this

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regard, we have to revive the rituals now and in the future. If not, it only brings to an
inharmonious condition for the society.

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 REFERENCES

Aryono, Suryo. 1985. Kamus Antropologi. Jakarta: Persindo

Budhisantoso, Suber. 1989. Tradisi Lisan Sebagai Sebagai Sumber Informasi Kebudayaan
Dalam Analisa Kebudayaan, Jakarta: Depdikbud
Hendropuspito, B. 1983. Sosiologi Agama. Jakarta : Kanasinus
Roberston, Ronald. 1988. Agama; Dalam Analisis dan Interprestasi Sosiologi. Jakarta
Rajawali
Scharf R, Betty 1995. Kajian Sosiologi Agama. Yokyakarta: PT. Tiara Wacana
Yogya
Sjamsuddin, Helius. 2007. Metodologi Sejarah. Yogyakarta: Ombak

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