Transformation of Borobudur Temple Cultural Capital and Habitus of Buddhist Community in Krecek Hamlet (Pierre Bourdieu's Theory Analysis)
DOI:
https://doi.org/10.24269/ars.v14i1.10935Abstract
Krecek Hamlet is a Buddhist tourism village that plays an important role in promoting and preserving the noble values of Borobudur Temple. This research aims to analyze the transformation of the cultural capital of Borobudur Temple and the habitus of the people of Krecek Hamlet through the analysis of Pierre Bourdieu's theory. The method used in this research is a case study. The research results stated that Borobudur Temple as a representation of Buddhist teachings is a cultural capital. Borobudur cultural capital has a role in shaping the character and cultural identity of the people of Krecek Hamlet. The habits formed include religious habitus, togetherness, friendliness and tolerance, simplicity, respect for tradition, respect for nature, as well as traditional and spiritual leadership. The habitus of the people of Krecek Hamlet is the result of social interaction. The people of Krecek Hamlet live based on socio-cultural structures and adhere to religious values and traditional norms. The transformation of Borobudur's symbolic capital into the habitus of the people of Krecek Hamlet is performed through the process of reproducing religious culture and local wisdom. This research has many shortcomings, thus it needs to be studied more deeply, especially regarding social media and the digitization of the culture of Buddhists in Krecek Hamlet in preserving religious values and promoting Buddhist tourism.
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References
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Nugroho. (2022). Nyadran Perdamaian di Dusun Krecek, Temanggung: merawat Tradisi. Menjaga Toleransi. Amanindonesia.Org.
Öztürk, Ş. (2020). Pierre Bourdieu’s Theory of Social Action. Habitus Journal of Sociology, 1, 63–77.
Pratami, E., Husni, E., & Isfentiani, D. (2019). Breastfeeding model in madurese viewed from culture capital and lifestyle according to pierre bourdieu. Indian Journal of Forensic Medicine and Toxicology, 13(4), 1627–1632. https://doi.org/10.5958/0973-9130.2019.00539.5
Pujiati, S. (2020). Akulturasi Tradisi Merti Dusun Terhadap Nilai Hukum Positif, Islam dan Adat. Sabda, 15(1).
Raharja, A. D., Selvia, M., & Hilman, C. (2022). Revitalisasi Nilai-Nilai Kearifan Lokal dalam Pendidikan yang Relevan d alam Mengatasi Permasalahan Global. 2, 85–89.
Santiko. (2012). Adegan dan Ajaran Karma pada relief Karmawibhangga.
Saputra, E., & Noor, M. F. (2024). Studi Komparasi Al-Qur’an dan Tripitaka: Landasan Moderasi Beragama untuk Kerukunan Masyarakat Indoneisa. AHKAM, 3(1), 201–217.
Setton, M. da G. J. (2002). A teoria do habitus em Pierre Bourdieu: uma leitura contemporânea. Revista Brasileira de Educação, 60–70. https://doi.org/10.1557/JMR.1987.0801
Shiah, Y. J. (2020). Cultural heritages and mental health: Towards the self-nature and its implications for psychotherapy. Foundations of Chinese Psychotherapies: Towards Self-Enlightenment, 29–49.
Speller, J. R. (2011). Bourdieu and literature. Open Book Publishers.
Suamba, I. P. (2015). Cosmology and Cultural Ecology as Reflected in Borobudur Buddhist Temple. Journal of International Buddhist Studies, 6(1).
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Temon, J. (2021). Kontribusu Puja Bakti Rebonan dalam mempererat umat Buddha di Vihara Dharma Tunggal. Jurnal Agama Buddha Dan Ilmu Pengetahuan, 7(2), 117–123. https://doi.org/10.53565/abip.v4i2.301
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Yatno, T, Ngadat, Putranto D, Siswoyo, E. (2024). The Symbolic Values of Borobudur in the Tribuana Manggala Bakti Tradition. Jurnal Aristo (Social, Politic, Humaniora), 12(2), 623–641.
Yatno, T. (2020a). Candi Borobudur Sebagai Fenomena Sakral Profan Agama dan Pariwisata Perspektif Strukturalisme Levi Strauss. Sabbhata Yatra: Jurnal Pariwisata Dan Budaya, 1(1), 1–14. https://doi.org/10.53565/sabbhatayatra.v1i1.152
Yatno, T. (2020b). Nilai Simbol Candi Borobudur Dalam Wisata Kapitalis Global. Sabbhata Yatra: Jurnal Pariwisata Dan Budaya, 1(2), 114–125. https://doi.org/10.53565/sabbhatayatra.v1i2.255
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Yatno, T. (2022b). Multikultur dan moderasi lintas budaya Candi Borobudur. ABIP: Jurnal Agama Buddha Dan Ilmu Pengetahuan, 08(1), 36–47. https://doi.org/10.53565/abip.v8i1.552
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Anandajoti. (2020b). Lalitavistara, Kehidupan Buddha Gautama. Ehipassiko Foundation.
Andanti, Maria Fransisca, Sutikyanto, S. (2024). Penerapan Pembelajaran Agama Buddha Berbasis Kearifan dan Budaya Lokal. Scholaria: Jurnal Pendidikan Dan Kebudayaan, 14(01), 15–25.
Arismunandar, S. (2009). Pierre Bourdieu Dan Konsep Dasar Kekerasan Simbolik. https://d1wqtxts1xzle7.cloudfront.net/32179313/Academia_-_Pierre_Bourdieu__Mei_2009-libre.pdf?1391509728=&response-content-disposition=inline%3B+filename%3DPierre_Bourdieu_dan_Pemikirannya_tentang.pdf&Expires=1731512685&Signature=gLBjGNvFuVP-yM350D1rkBu-p
Asipi, L. S., Rosalina, U., & Nopiyadi, D. (2022). The Analysis of Reading Habits Using Miles and Huberman Interactive Model to Empower Students ’ Literacy at IPB Cirebon. 2(3), 117–125.
Budiyono. (2023). Festival 100 tahun Merti Dusun Krecek Lestarikan Budaya. Bimasbuddha.Kemenag.Go.Id.
Costa, C., & Murphy, M. (2015). Bourdieu and the application of habitus across the social sciences. In Bourdieu, habitus and social research: The art of application (pp. 2–17). Palgrave Macmillan UK.
Dwiyono Putranto, Ngadat, Tri Yatno, E. S. (2024). Analisis Pengembangan Desa Wisata Jatimulyo berbasis Agama Buddha. Al Qalam, 18(2), 957–968.
Edgerton, J. D., & Roberts, L. W. (2014). Cultural capital or habitus? Bourdieu and beyond in the explanation of enduring educational inequality. Theory and Research in Education, 12(2), 193–220.
Grusendorf, S. (2016). Bourdieu’s Field, Capital, and Habitus in Religion. Journal for the Sociological Integration of Religion and Society, 6(1), 1–13. https://sociologyandchristianity.org/index.php/jsc/search/search
Gunarto, H. (2007). Preserving Borobudur ’ s Narrative Relief Wall of UNESCO Cultural World Heritage. 07.
Haudi. (2022). Analisis Gaya Kepemimpinan Lembaga Keagamaan Buddha. 08(1), 1–6. https://doi.org/10.53565/abip.v8i1.428
Haudi, Rudy, & Grace. (2021). Konsep Ekonomi Dalam Perspektif Buddhis. Jurnal Ilmu Agama Dan Pendidikan Agama Buddha, 3(1), 47–54.
Heale, R., & Twycross, A. (2018). What is a case study ? 21(1), 2017–2018.
Jatmiko, R., & Abdullah, M. (2021). Habitus, Modal, dan Arena dalam Cerbung Salindri Kenya Kebak Wewadi Karya Pakne Puri Tinjauan Bourdieu. Sutasoma : Jurnal Sastra Jawa, 9(1), 100–115. https://doi.org/10.15294/sutasoma.v9i1.47060
Julia Gifford. (2011). Borobudur monumental mandala and bodhisattva path. In Buddhist Practice and visual culture. Routledge.
Kusnandar, V. . (2022). Ini wilayah Jawa dengan Umat Buddha terbanyak pada Juni 2022.
Kwee, M. G. T. (2012). Relational Buddhism: A Psychology of Loving-kindness Carved in Stone at the Borobudur. Sri Lanka International Journal of Buddhist Studies (SIJBS), 2.
Lamirin, L. (2024). Prinsip Buddha Dharma untuk Harmonis dalam Manajemen Keuangan Keluarga: Wawasan Dari Gerakan Spirit Buddhayana. Jurnal Pendidikan Buddha Dan Isu Sosial Kontemporer (JPBISK), 6(1), 28–38.
Long, M. (2007). Barabudur , Mendut and Pawon and their mutual relationship Section I : Introduction. 1–109.
Malikail, J. (2003). Moral Character: Hexis, Habitus And `Habit’. Minerva - An Internet Journal of Philosophy, 7, 1–22.
Mazid, S., Sundawa, D., Prasetyo, D., & Novitasari, N. (2022). Penguatan Karakter Kewarganegaraan Melalui Kampung Dolanan Nusantara Borobudur. Jurnal Pancasila Dan Kewarganegaraan, 7(2), 47–52. https://doi.org/10.24269/jpk.v7.n2.2022.pp47-52
Moch Najib Yuliantoro. (2016). Ilmu dan Kapital: Sosiologi Ilmu Pengetahuan Pierre Bourdieu.
Muallifa. (2023). Menelusuri Dusun Krecek, Kampung Buddhis. https://shebuildspeace.id/menelusuri-dusun-krecek-kampung-buddhis
Muhammad, A. F. N. (2023). Menemukan Konsep Matematika dalam Pahatan Batu di Candi Borobudur Indonesia. DWIJA CENDEKIA: Jurnal Riset Pedagogik, 7(2).
Munandar, A. A. (2004). Candi-Candi Abad Ke-13 — 15 M. Makara, Sosial Humaniora, 8(2), 54–60.
Murni, E. S., Rohidi, T. R., & Syahrif, M. ibna. (2016). Topeng Seni Barongan di Kendayakan Tegal: Ekspresi Simbolik Budaya Masyarakat Pesisiran. Catharsis: Journal of Arts Education, 5(2), 150–159. http://journal.unnes.ac.id/sju/index.php/catharsis%0ATOPENG
Ngasiran. (2019). Melihat Dusun Buddhis Krecek. https://buddhazine.com/melihatdusun-buddhis-krecek/
Ningtyas, E. (2015). Pierre Bourdieu, Language and Symbolic Power. Poetika, 3(2). https://doi.org/10.22146/poetika.v3i2.10437
Nugroho. (2022). Nyadran Perdamaian di Dusun Krecek, Temanggung: merawat Tradisi. Menjaga Toleransi. Amanindonesia.Org.
Öztürk, Ş. (2020). Pierre Bourdieu’s Theory of Social Action. Habitus Journal of Sociology, 1, 63–77.
Pratami, E., Husni, E., & Isfentiani, D. (2019). Breastfeeding model in madurese viewed from culture capital and lifestyle according to pierre bourdieu. Indian Journal of Forensic Medicine and Toxicology, 13(4), 1627–1632. https://doi.org/10.5958/0973-9130.2019.00539.5
Pujiati, S. (2020). Akulturasi Tradisi Merti Dusun Terhadap Nilai Hukum Positif, Islam dan Adat. Sabda, 15(1).
Raharja, A. D., Selvia, M., & Hilman, C. (2022). Revitalisasi Nilai-Nilai Kearifan Lokal dalam Pendidikan yang Relevan d alam Mengatasi Permasalahan Global. 2, 85–89.
Santiko. (2012). Adegan dan Ajaran Karma pada relief Karmawibhangga.
Saputra, E., & Noor, M. F. (2024). Studi Komparasi Al-Qur’an dan Tripitaka: Landasan Moderasi Beragama untuk Kerukunan Masyarakat Indoneisa. AHKAM, 3(1), 201–217.
Setton, M. da G. J. (2002). A teoria do habitus em Pierre Bourdieu: uma leitura contemporânea. Revista Brasileira de Educação, 60–70. https://doi.org/10.1557/JMR.1987.0801
Shiah, Y. J. (2020). Cultural heritages and mental health: Towards the self-nature and its implications for psychotherapy. Foundations of Chinese Psychotherapies: Towards Self-Enlightenment, 29–49.
Speller, J. R. (2011). Bourdieu and literature. Open Book Publishers.
Suamba, I. P. (2015). Cosmology and Cultural Ecology as Reflected in Borobudur Buddhist Temple. Journal of International Buddhist Studies, 6(1).
Sukarti. (2023a). Aktualisasi Konsep Moderasi Beragama Dalam Sutta Pitaka Pada Kehidupan Beragama Umat Buddha. PATISAMBHIDA : Jurnal Pemikiran Buddha Dan Filsafat Agama, 4(2), 73–83. https://doi.org/10.53565/patisambhida.v4i2.1012
Sukarti, S. (2023b). Harmonisasi Sosial Pada Perilaku Keagamaan Masyarakat Buddhis dan Muslim Dalam Kajian Upali Sutta. Jurnal Pendidikan, Sains Sosial, Dan Agama, 9(1), 33–42. https://doi.org/10.53565/pssa.v9i1.646
Sutaba, I. M. (2019). Cagar Budaya Sang Penutur Masa Silam Cultural Heritage the Teller of the Past. Kebudayaan, 14(1), 27–42. https://doi.org/10.24832/jk.v14i1.255
Sutopo, O. R., Putri, R. D., & Kusumawardhani, K. L. (2018). Aspirasi Pemuda Kelas Bawah dan Reproduksi Sosial Di Jawa Tengah. Jurnal Studi Pemuda, 7(1), 1. https://doi.org/10.22146/studipemudaugm.42254
Taylor, K. (2023). Cultural Lanscape as open air museum: Borobudur World Herritage site and Its Setting. Humanities Research, 10(2), 51–62.
Temon, J. (2021). Kontribusu Puja Bakti Rebonan dalam mempererat umat Buddha di Vihara Dharma Tunggal. Jurnal Agama Buddha Dan Ilmu Pengetahuan, 7(2), 117–123. https://doi.org/10.53565/abip.v4i2.301
Thorpe, H. (2010). Bourdieu, gender reflexivity, and physical culture: A case of masculinities in the snowboarding field. Journal of Sport and Social Issues, 34(2), 176–214. https://doi.org/10.1177/0193723510367770
Yatno, T, Ngadat, Putranto D, Siswoyo, E. (2024). The Symbolic Values of Borobudur in the Tribuana Manggala Bakti Tradition. Jurnal Aristo (Social, Politic, Humaniora), 12(2), 623–641.
Yatno, T. (2020a). Candi Borobudur Sebagai Fenomena Sakral Profan Agama dan Pariwisata Perspektif Strukturalisme Levi Strauss. Sabbhata Yatra: Jurnal Pariwisata Dan Budaya, 1(1), 1–14. https://doi.org/10.53565/sabbhatayatra.v1i1.152
Yatno, T. (2020b). Nilai Simbol Candi Borobudur Dalam Wisata Kapitalis Global. Sabbhata Yatra: Jurnal Pariwisata Dan Budaya, 1(2), 114–125. https://doi.org/10.53565/sabbhatayatra.v1i2.255
Yatno, T. (2022a). Fungsi dan Nilai Candi Borobudur di Era Globalisasi. Jurnal Sabbhata Yatra, 3(2), 72–81.
Yatno, T. (2022b). Multikultur dan moderasi lintas budaya Candi Borobudur. ABIP: Jurnal Agama Buddha Dan Ilmu Pengetahuan, 08(1), 36–47. https://doi.org/10.53565/abip.v8i1.552
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