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"Tesis ini membahas pemaknaan terhadap situs Gunung Kawi dan ritual ngalap berkah. Terdapat dua makam yang dikeramatkan di Gunung Kawi, yaitu makam Eyang Djoego dan Eyang Soedjono. Situs yang terkenal dengan situs untuk mencari pesugihan ini merupakan sebuah ruang yang di dalamnya terdapat berbagai narasi dan persilangan kekuasaan untuk mempertahankan kepentingan pihak-pihak yang berkelindan, yaitu Yayasan Ngesti Gondo, Pemerintah Desa Wonosari, Pengurus Padepokan, dan Pramuwisata. Ritual ngalap berkah tidak hanya dilakukan oleh para tamu kepada kedua makam, tetapi juga para pihak yang berkepentingan kepada para tamu. Data diperoleh dengan pendekatan etnografi (field study) termasuk in-depth interview di Dusun Wonosari, Desa Wonosari, Kecamatan Wonosari, Kabupaten Malang, Jawa Timur dari bulan November 2014—Maret 2015. Hasil penelitian ini menunjukkan bahwa situs Gunung Kawi merupakan situs yang sangat menguntungkan bagi pihak-pihak yang berkepentingan jika ditinjau dari sisi ekonomi. Namun, di sisi lain, situs ini tidak pernah diakui keberadaannya secara resmi karena ritual ngalap berkah dianggap sebagai ritual yang tidak sesuai dengan ajaran agama.

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This research is about the meaning making process of Gunung Kawi site and the ngalap berkah rituals. There are two sacred graves in Gunung Kawi, the graves of Eyang Djoego and Eyang Soedjono. The site used to be a place for pesugihan which means a form of worship to gain riches. There are many narrations to defend the power of authority, namely Yayasan Ngesti Gondo, Pemerintah Desa Wonosari, Padepokan caretaker, and the guides. The ngalap berkah ritual is not only performed by the visitors of the ngalap berkah ritual, but also the stakeholders. This research uses ethnography methods including in-depth interview method in Wonosari Village, Malang Regency, East Java since November 2014 until March 2015. The results show how Gunung Kawi site is beneficial for the authorities from economic side. On the other hand, the site was never officially recognized as a place for ngalap berkah ritual instead of the pesugihan ritual because it was considered as the proper rituals with the religious teaching."

"ABSTRAKCiamsi merupakan sebuah ritual yang dikenal masyarakat Cina untuk melihat peruntungan dan nasib seseorang melalui bilah bambu. Nomor yang tertera pada setiap bilah bambu berisikan syair-syair Cina kuno dipercayai sebagai jawaban dari ?? Shenming Dewa atas berbagai permasalahan yang ditanyakan oleh pengunjung yang melakukan ritual tersebut. Sarana Ciamsi yang disediakan pada setiap kelenteng berupa bilah bambu telah menjadi bagian tradisi yang diikuti oleh pengunjung kelenteng. Makalah ini membahas tentang ritual ramalan Ciamsi di Kelenteng Boen Tek Bio yang terletak di Tangerang beserta kajian budaya atas keyakinan tradisional ini.

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ABSTRACTCiamsi is a ritual that is known by the Chinese people to discover one rsquo s luck and fortune by using divinatory sticks. Numbers in each divinatory stick that correspond with an ancient Chinese poem believed to be an oracle from the Shenming Deities for any problem that is questioned by the temple visitors. Ciamsi that involves divinatory sticks in every temple has been one of the traditions followed by temple visitiors. This paper discusses Ciamsi ritual and cultural studies about this traditional belief at the Boen Tek Bio temple which is located in Tangerang."

"Mipit pare adalah ritual dalam tradisi pertanian Sunda yang ditujukan sebagai bentuk penghormatan kepada Nyi Pohaci atau dewi padi yang dilakukan oleh masyarakat Desa Karangpakuan, Kabupaten Sumedang. Saat ini, praktek ritual mipit pare mengalami tantangan di tengah perkembangan agama Islam yang terjadi di Desa Karangpakuan. Praktek ritual yang kental akan pengaruh kepercayaan lokal ini tidak jarang mendapat pertentangan dari masyarakat karena dianggap tidak sesuai dengan ajaran Islam yang kini dianut mayoritas warga. Di sisi lain, para pelaku ritual yang juga merupakan penganut agama Islam tetap melaksanakan ritual mipit pare meskipun mendapatkan label musyrik dari masyarakat. Skripsi ini akan menjelaskan bagaimana masyarakat Desa Karangpakuan melaksanakan ritual mipit pare di tengah perkembangan agama Islam yang terjadi di desa mereka. Skripsi ini menggunakan metode penelitian kualitatif dengan teknik pengumpulan data berupa observasi partisipasi dan wawancara mendalam dengan para pelaku ritual, tokoh desa dan masyarakat. Hasil dari penelitian ini menunjukkan bahwa ritual mipit pare tetap dilaksanakan dengan tetap mempertahankan nilai-nilai agama Islam dan kepercayaan lokal sehingga permasalahan pro dan kontra dapat diatasi perlahan-lahan

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Mipit pare is a ritual in Sundanese agricultural tradition intended as a form of honour for Nyi Pohaci or known as the rice goddess practiced by the people of Desa Karangpakuan. Currently, the practice of the mipit pare ritual is experiencing challenges in the midst of the development of Islam that is taking place in Desa Karangpakuan. Ritual practice that is thick with the influence of local beliefs often get opposition from the society because they are considered not in accordance with Islamic teachings that are now practiced by the majority of the society. On the other hand, ritual actors who are also followers of the Islamic religion continue to carry out the ritual of mipit pare even though they are labeled as polytheistic from the society. This thesis will explain how the people of Desa Karangpakuan carry out the ritual of mipit pare in the midst of the development of Islam in their village. This thesis uses qualitative research methods with participatory observation, literature study and indepth interviews with ritual actors and village leaders. The results of this study indicate that the mipit pare ritual is implemented by maintaining the values of Islam and local beliefs so that the pros and cons problems can be resolved slowly."

"The space between building are meaning as areas opened can to accsess by the people, and usually be located between buildings. The space between building in this case, to be interesting because inside can to carried out of activity public characteristic in community scale limited. At first glance the space between building is a public space are property with communal by community or country facility in the interest of the space. But reality its not it. Some spaces between building is personal property. Fieldes the usually to purpose for sport, the majority is personal property and not yet to use and than to let use by the public and some times its make use of, untill definition of public space in this case not only the space for public society, but to carried out by self supporting people. This research are characteristic of eksploratif with use fenomenologic-hermenitic approach in the architecture and ethnografic. It can be concluded, the research shows that the fenomena of the space between building as the public space still to exploration as a general fenomena from the open space. The public space will be seen are meaning at the moment of ritual adat, like as: seren taun, ngadegkeun imah, hajat sasih, etc. In outside moments its, so the public space like as loosing clear function. The public space just to mean as the public space usual for the people activity every day. This research to give contribution for development research about of genius local and will be enrich instruction of vernacular architecture. In the praxiss, this research can to use in the design of public space Sundanese contemporer, like as: restaurant, , café, etc. "