Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.

Muslims in Karangasem are relatively homogeneous since they originate from the Sasak tribe, Lombok. The story of the conquest of the kingdom in Lombok by the Kingdom of Karangasem turned out to be the beginning of the Sasak tribe Muslims occupying 25 of the 26 Islamic villages, except the Saren Jav...

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Autor principal:	I Nyoman Yoga Segara
Formato:	article
Lenguaje:	EN ID
Publicado:	Hasanuddin University 2019
Materias:	Balinese Islam Bale Banjar Subak Segara Katon. Ethnology. Social and cultural anthropology GN301-674
Acceso en línea:	https://doaj.org/article/49740caa90ed4edabb9f5c9f50ed35a8
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spelling	oai:doaj.org-article:49740caa90ed4edabb9f5c9f50ed35a82021-11-10T13:30:43ZBecoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.10.31947/etnosia.v4i2.69062527-93192548-9747https://doaj.org/article/49740caa90ed4edabb9f5c9f50ed35a82019-12-01T00:00:00Zhttps://journal.unhas.ac.id/index.php/etnosia/article/view/6906https://doaj.org/toc/2527-9319https://doaj.org/toc/2548-9747 Muslims in Karangasem are relatively homogeneous since they originate from the Sasak tribe, Lombok. The story of the conquest of the kingdom in Lombok by the Kingdom of Karangasem turned out to be the beginning of the Sasak tribe Muslims occupying 25 of the 26 Islamic villages, except the Saren Javanese Islamic Village from Demak, Java. The pattern of settlement through the Islamic Village further spreads around the Kingdom of Karangasem. Sasak tribe Muslims were then currently placed in the catu land which belonged to the kingdom. One of the numerous fascinating Muslim villages is Segara Katon. Some of its residents are still of Balinese origin as the result of the marriage of converted Gamongan people to Segara Katon women. Another uniqueness is the existence of the bale banjar which even though it has been acknowledged as a form of acculturation between Hinduism and Islam in the past, yet, it has been left standing although its function has presently begun to shift along with the establishment of the Nurul Jihad Mosque. The long history and traditions that they experienced in a relatively long time were made a fabulous social capital to survive in the midst of various changes, including being active and creative in strengthening peaceful relations with Hindus through multiple local wisdom. To be able to explore data and analyze how Balinese Muslim people in Segara Katon see themselves and their social world, field research was carried out through interviews, observation, and document studies. I Nyoman Yoga SegaraHasanuddin UniversityarticleBalinese IslamBale BanjarSubakSegara Katon.Ethnology. Social and cultural anthropologyGN301-674ENIDEtnosia, Vol 4, Iss 2 (2019)
institution	DOAJ
collection	DOAJ
language	EN ID
topic	Balinese Islam Bale Banjar Subak Segara Katon. Ethnology. Social and cultural anthropology GN301-674
spellingShingle	Balinese Islam Bale Banjar Subak Segara Katon. Ethnology. Social and cultural anthropology GN301-674 I Nyoman Yoga Segara Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
description	Muslims in Karangasem are relatively homogeneous since they originate from the Sasak tribe, Lombok. The story of the conquest of the kingdom in Lombok by the Kingdom of Karangasem turned out to be the beginning of the Sasak tribe Muslims occupying 25 of the 26 Islamic villages, except the Saren Javanese Islamic Village from Demak, Java. The pattern of settlement through the Islamic Village further spreads around the Kingdom of Karangasem. Sasak tribe Muslims were then currently placed in the catu land which belonged to the kingdom. One of the numerous fascinating Muslim villages is Segara Katon. Some of its residents are still of Balinese origin as the result of the marriage of converted Gamongan people to Segara Katon women. Another uniqueness is the existence of the bale banjar which even though it has been acknowledged as a form of acculturation between Hinduism and Islam in the past, yet, it has been left standing although its function has presently begun to shift along with the establishment of the Nurul Jihad Mosque. The long history and traditions that they experienced in a relatively long time were made a fabulous social capital to survive in the midst of various changes, including being active and creative in strengthening peaceful relations with Hindus through multiple local wisdom. To be able to explore data and analyze how Balinese Muslim people in Segara Katon see themselves and their social world, field research was carried out through interviews, observation, and document studies.
format	article
author	I Nyoman Yoga Segara
author_facet	I Nyoman Yoga Segara
author_sort	I Nyoman Yoga Segara
title	Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
title_short	Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
title_full	Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
title_fullStr	Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
title_full_unstemmed	Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.
title_sort	becoming balinese islam: bale banjar and subak in islamic village of segara katon, karangasem, bali.
publisher	Hasanuddin University
publishDate	2019
url	https://doaj.org/article/49740caa90ed4edabb9f5c9f50ed35a8
work_keys_str_mv	AT inyomanyogasegara becomingbalineseislambalebanjarandsubakinislamicvillageofsegarakatonkarangasembali
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Becoming Balinese Islam: Bale Banjar and Subak in Islamic Village of Segara Katon, Karangasem, Bali.

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