Monday, October 12, 2009

American Dragon Doujinsh

famous Madura Quarter because of the style of speech that bluntly, and it is hard and irritable, but they are also known efficient, disciplined and diligent work. For the pilgrimage, despite poor Madurese must set aside a little savings income to the Haj. In addition, the Madurese are known to have a strong Islamic tradition, although sometimes perform rituals Pethik Sea or Rokat Tasse (equal to float offerings).

Self-esteem, is also most important in Madurese people's lives, they have a proverb "Good Lebbi Tollang Pote, atembang Pote Eyes" . That is, better off dead (white bone) rather than shame (white eye).

Efforts Madurese erase negative stereotypes that are already embedded in the minds of many people, like fighting in a quiet due to low public support for his supporters. They are able to adapt and have a high tolerance to changes. Madurese are known resilient. Research Tempo magazine in the 1980's had put in five Madurese The most successful of the tribes in Indonesia.

Madurese on the ground overseas are living proof of that spirit. They dare to do any job for life. However, behind the persistence of that, people from the island this salt has a distinctive sense of humor. Another character inherent in the people of Madura is a 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.

resolute figure which is another form of public personalities who owned the Madurese. They really hold on to the philosophy which he believed. Whatever they do to maintain self-esteem. Madura is a deeply religious society. In addition to kinship ties, religion has become an important element as a marker of ethnic identity of this tribe. For the Madurese, Islam seemed to have become an integral part of her identity. Consequently, if there are people who embrace religion Madura other than Islam, kemaduraannya identity could disappear altogether. Social environment 'will resist', and the person can be isolated from the root Maduranya

Main Figures Ethnic Madurese

Among the groups or social classes that are very influential in society Madura is a local scholar or scholars. For some it is a consequence of Islamisation Madura relatively "complete" was. Because of Islamisation good progress in almost all groups and social classes with scholars as institutional center, then the cleric has a central position in the social structure of the Madurese in almost all levels. Their position looks increasingly strong and wide from time to time. Later, national and local political configuration allows them to integrate themselves into the national system, where the clergy occupied the highest position in the local state bureaucracy, a difficult thing occurred since colonial times until the New Order era.

Communication Systems and constraints

One of the most important cultural capital is a struggle Madurese language at boarding school environment. Of course we should also realize its limitations, because the boarding school after all "only" one social institution that may be cultural and social capital for the language of Madura. But it is undeniable that the Islamic world has played an important role not only in preserving the Madurese language as the language of daily communication, but also the institutionalization of Madura's own language as the language of science and language arts. With the tussle Madurese language at boarding schools, language Madurese were enriched important especially with the inclusion of a lot of Arabic words into the language of Madura itself. Formulated in another way, the world's boarding Madurese language so open to foreign languages, especially against Islamic religious concepts. Moreover, the language of Madura in boarding schools is the trial use of the Madurese language as written language on an ongoing basis.

In many boarding schools in Madura (and horseshoe area), Madura language is used as the language of daily communication. What is important here is the parallel between Madura language is stratified and social structure in the internal environment which is also graded schools. That is, the social structure that is hierarchical boarding is in line with the language of Madura is also hierarchical, and thus is a boarding school social environment itself becomes an effective arena for socialization and institutionalization which multilevel Madurese language, especially among the students. The experience of boarding schools in Madura in my opinion shows: Madurese language hierarchy rather than perpetuate social hierarchies in boarding schools, instead of boarding schools of social hierarchy has allowed the Madurese language hierarchy to find the environment to sustain themselves.

Can create, we can not dismiss the nature of multilevel (hierarchical) Madurese language, as well as we can not dismiss the social hierarchy in boarding schools (even the social environment in general). To some extent this may inhibit the Madurese language to flourish, especially in the face of the challenges of modernity who uphold egalitarianism and practicality. By nature bertingkatnya, Madurese language so inconsistent with the spirit of egalitarianism and relatively practical (easy) to use. Once we speak in the language of Madura, naturally we have positioned ourselves and others in a particular social hierarchy, so that the Madurese language itself becomes the practice of power relations are very direct. Madurese language thus contains the implication of social psychology that sometimes-even often-uncomfortable.

Until very stammered extent s really going negotiations between the culture of hierarchical and egalitarian cultures in Madurese society, including in the language of Madura. At least in the pore, Cangkrèng, and Tongghal, three villages in my village in Sumenep, egalitarian spirit upheld. They spoke in Madura enjak-iyah to members of their communities, without concerned with the age and social status because they consider them-iyah enjak communication between community members ( orèng Diyah, orèng dinnak ) as a sign of intimacy and familiarity ( nganggep ). Speaking ènggi especially èiki-enten-Bunten antarmereka is something alien and alienating. Only to people outside the community, they speak in subtle Madura. ( ka abasa'a Enggkok not been, Nom. Moh abasa katon not nganggep , 'I will not speak Madurese fine with you, Uncle. For smooth Madurese language was not familiar '). But, as with so many children these three villages to study in boarding schools, the influence of hierarchical Madurese language in there gradually began to be accepted. At this point, negotiations between the language of egalitarian and hierarchical language to produce the receipt of a hierarchical Madurese language voluntarily.

So let us thank storied nature of language as a wealth Madurese Madurese language, as well as other ethnic languages \u200b\u200bsuch as Javanese and Sundanese. What is important here is that the boarding school experience with the language of Madura indicate a hierarchical culture which sometimes is very stiff, but at the same time it allows certain limits were breached hierarchical rigidity. If the social hierarchy is closed, the hierarchy of languages \u200b\u200bremains open. The students (juniors) will not be able to touch the circle of socially elite boarding school, but they can touch the circle of elite boarding schools in and through language. The students (juniors) and elite boarding schools are two separate areas, but both are united by language. Thus, although the nature hierarchical, Madurese language can actually bridge the social hierarchy at the boarding school environment.

The same applies also in the wider social environment. Community and social elite (bureaucratic state) are the two areas separated by relatively strict social in the strict hierarchical structure and rigid. People do not always easy to meet with the regents, the governor, let alone the president, because of the strict hierarchy and rigid bureaucracy that. But it is a language that allows meeting between these two social strata, however the language itself be hierarchical, ie a language that termaterialisasi through various media. In this sense, the hierarchy of language not only serves to bridge the social hierarchy, but also to resolve or overcome the impasse of social hierarchy itself.

Thus, the Madurese language hierarchy on the one hand is to limit or even impede the progress of Madura own language because it is incompatible with modernity's insistence that uphold egalitarianism and practicality. But on the other side of the Madurese language hierarchy has allowed, even encouraged, to play a social function Madurese language despite the fact that the social structure of a dead end. In that context, the hierarchy of the original language is a barrier has transformed itself into strength. Up here seems quite clear that the Madurese language boarding school environment is not only a means of everyday communication, but also plays a social function, namely to bridge or even overcome the impasse of stiffness and social relations within the pesantren itself.

In boarding schools, language Madura is not only taught and used as a means of daily communication. Moreover, the language of Madura is used as the language of science is relatively permanent. At least to some extent, moral lessons, fiqh, theology, mysticism, and others at the seminary presented in the language of Madura. The significance Madurese language that is used as the language of this science is to raise the Madurese language functions to the level of abstraction and concepts with high levels of complexity and vocabulary enrichment as a means of communication beyond language daily. Thus, in boarding schools Madurese language not only play a social function, but also play an intellectual function. It certainly will enrich the intellectual treasures of the social life of a society. Consequently, when the language of Madura is used as the language of science, then he must enrich the Madurese language itself as well as pave the way for development to actually become a tool in a modern articulation of science.

In addition, in boarding Madura language is also used as a literary language. If the language of science uses a lot of abstraction, concepts, and theory, literary language uses many metaphors, allusions, imagination, association, and the like. However, because the purpose of boarding school with all its activities are education and religion, then the metaphor and the like tend to be exploited for the sake of didactic and religious morals. KH Musyfiq of Karai, Sumenep, for example, who routinely fill the limited recitation by radio transmitters, often start pengajiannya by reading religious poetry essay itself. On boarding, lessons Aqeedah, Fiqh, and morals are often taught through syiir sung together.

Madura By making the language as a means of everyday communication, language, science, literature and language, then the schools have been utilizing the language of Madura in the maximum extent possible to do.

Moreover, a number of books being taught in pesantren-like Safinatun Naja, Sullamuttawfîq , and Bidâyatul Hidayah , to mention most-translated into the language of Madura, printed and distributed relatively widely. What does this mean? This means that developing Madurese language in schools supported by print-capitalism ( print-capitalism ), a modern cultural forces in the cultural experience in many places in Europe since the 16th century and in Indonesia since the early 20th century-accelerating process of modernizing the language and eventually the language user community itself. Indonesian developed into a modern language clearly supported by this print-capitalism, especially the number of Malay-language publisher of private reading and then publisher Balai Pustaka. So, boarding schools actually have the power or cultural prerequisites to modernize the language of Madura to develop into a tool of modern articulation.

crossover between the print engine and capital (ism)-which produces and markets a language in a mold, allowing an accelerated language in such a way and reach communities with relatively large, with a shadowing about a language the user community itself. Prints evoke the imagination of some readers in other places that are relatively distant, which together are united and brought together by language in the mold itself. When the students studying the book of printed language (translation) Madura, secretly they think the students studying the book of the same other places they do not know, with the same language is the language of Madura. In that way, accelerated Madurese language, socialized, and institutionalized in social reach previously unimagined.


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