Look at Religion in the Veil and Food
The distinct of religion’s definition between what
it should to be and what people make it to be can be reconciled in the
‘everyday religion’ framework. The binary opposition sometimes happens in the
way of finding ‘identity’, such as ethnic or religious background. In other
cases, its distinct grows up and adopts from the situation that people have
more ‘space’ to respond how religion to be. By connecting the ‘distinct’ that
explained in the symbol of veil (Nancy Hefner, 2011) and Unsynagogued Jews
(Davidmen, 2007), will be found how ‘everyday religion’ work. Thus, the
religion narrative can be explored by various sources and seen as part of
social construction rather than examine them as ‘the anomaly’ of religion.
The veil for Javanese women has a wide range of
interpretations in accordance to government policy, educational opportunity,
and tradition. The veil becomes the symbol of government’s opponent when the
veil has a power to be demand from
democratic reform (Nancy Hefner, 2011, p. 159). Veil’s interpretation is
also influenced by educational opportunity of women to choose what good thing
for them, rather than symbol domestic
insulation, but it more heightened
public participation (p. 157). In other way, veil is also a part of
protecting moral boundaries in social urban situation. Even thought, at the
contrary as a tradition of ‘pious’ (santri)
religion, ne-traditionalists begun asking to them who impose “Arab culture” on Indonesian women (p. 162). The veil is not
only preview the greater religious piety
but also how women try to have more freely for mobility and prosperity (p.163). Nancy Hefner succeeded to
correlate the issue about gender, politic, economic in the symbol of Veil as a
part of Muslimah ‘identity’.
Other cases, Americans Unsynagogoed Jews built their
identities as Jews in the different way in adjusting to modernity and the
generation of immigrant. Even thought they do
not adopting particular creed (Davidsonn, 2007, p. 58) but the Jewish
tradition still maintained as practices
compatible with their modern lives. Instead of blessing over candles, wine
and challah (special foods on
Shabbat), they prefer in the other special food on Friday night, such as
Chinese food or pizza (ibid). In this case, the ethnicity and religion can not
be separated in their identity, but they make “the new tradition” in the way of
adopting modernization.
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