Nonverbal Symbolism Meanings in Gawai Dayak Ritual and Their

Relevance on Sastra Nusantara Learning in West Borneo

Herlina, Andayani, Herman J. Waluyo, and Budhi Setiawan

Bahasa Indonesia Education Department, Sebelas Maret University, Surakarta, Indonesia

Keywords: Meaning; Symbol; Gawai Dayak Ritual; Relevance; Sastra Nusantara.

Abstract: The object of this research is Gawai Dayak ritual practiced in several regions in West Borneo. Although

Gawai is an annual ritual, it is merely regarded as a spectacle; the educational aspect is not yet exposed

deeply and there is only few research talking about this ritual.Based on this fact, this research aims to

identify the symbolism, especially non-verbal symbolism, applied on Gawai ritual. It is expected that the

other enthusiasts can use the findings of this research to learn Sastra Nusantara (Literature of Nusantara) by

looking at the degree of relevance of this research towards the Sastra Nusantara learning. This research

applied qualitative method with semiotic approach by revealing the cultural symbolism.

1 INTRODUCTION

This research is conducted in order to fulfill

educational needs, especially in West Borneo

regarding the implication of local culture towards

education as a means to enrich and strenghten the

local culture as a social identity for the people of

West Borneo themselves. Due to the fact that the

cultural richness is rarely regarded as a part of

education, the researcher attempts to encourage

people, especially the youth, to comprehend the

values of cultural practices and actualize those

values in the real life, instead of merely regard a

cultural practice as sommer a spectacle. The cultural

practice highlighted in this research is Gawai Dayak

ritual.

The focus of this research is to reveal the

nonverbal symbolismin Gawai Dayak ritual in West

Borneo. The nonverbal symbolism used in this

reseacrh emphasizeson the physical symbolism used

in Gawai Dayak ritual. Specifically, this research

aims to reveal the meanings of the offerings used in

Gawai Dayak ritual. Based on the result of

nonverbal symbolism analysis, the researcher

identifies its relevance towards Sastra Nusantara

learning, especially the learning outcome, in West

Borneo. Learning outcome is a term used in KKNI

(Kerangka Kualifikasi Nasional Indonesia/ National

Qualification Framework) based curriculum and in

DIKTI National Standard. DIKTI National Standard

is the national educational standard implemented

obligatoryly in universities in order to achieve the

national education goal. Learning outcome is the

ability achieved through the internalization of

knowledge, attitude, skill, competence, and

cumulative working experience (Presidential

Regulation No 8 Year 2012, article 1 about National

Qualification Framework). The findings of the result

are expected to be used as a learning material

reference in Sastra Nusantara subject in West

Borneo.

Presidential Regulation No 8 Year 2012, article

1 about National Qualification Framework

formulates six points regarding norms and values: 1)

being taqwa to the God Almighty, 2) having good

moral, ethic, and personality in achieving every

objective, 3) showing high and prideful nationalism

as well as supporting global peace,

4)beingcooperative and having social awareness

towards the society, 5) showing respect towards

diversity of cultures, point of views, beliefs,

religions, and opinions, and 6) upholding the law

and prioritizing the nation and society.Meanwhile,

DIKTI National Standard formulates six points of

attitude as follows: 1) being taqwa to the God

Almighty, 2) upholding the religious, moral, and

ethical values in achieving every objective, 3)

contributing in the improvement of quality of life on

the society and nation based on Pancasila4) showing

high and prideful nationalism 5) showing respect

towards diversity of cultures, point of views, beliefs,

religions, and opinions, 6) being cooperativeand

Herlina, ., Andayani, ., Waluyo, H. and Setiawan, B.

Nonverbal Symbolism Meanings in Gawai Dayak Ritual and Their Relevance on Sastra Nusantara Learning in West Borneo.

DOI: 10.5220/0009021100002297

In Proceedings of the Borneo International Conference on Education and Social Sciences (BICESS 2018), pages 363-368

ISBN: 978-989-758-470-1

363

having good social awareness towards the society, 7)

upholding the law and prioritizing the nation and

society 8) internalizing academic norm, value, and

ethic; 9) showing high responsibility, and 10)

internalizing spirit of independence, tenacity, and

enterpreneurship.

2 LITERATURE REVIEW

2.1 Overview of Gawai Dayak Ritual

Conceptually, Gawai ritual is similar to the other

rituals practiced on the other places, similar both on

the purpose and the system of the ritual; like Petik

Pari ritual practiced in Sumberpucung village in

Malang East Java.Kamsiadi et al. (2013) ever

studied about Petik Pari ritual. In his research,

Kamsiadi et al. expound that Petik Pari ritual is a

symbol of thankfulness to the God Almighty for the

abundant harvest (2013: 65). Naganag in his

research analyzes Gibus/Palanus ritual practiced in

Kalinga province, Philipine. This ritual is practiced

after all activities in the farm have been finished.

This ritual is done with some offerings like chicken,

pork, and grape sugar (bayas) and it is practiced on

the farm or on their own houses. This ritual is the

symbolism of thankfulness to gods and goddesses as

well as “Kabunian” for the abundant harvest as well

(2013: 345). There is a similar ritual practiced in

Cigugur, Kuningan called Seren Taun ritual. This

ritual also has the same purpose, it is to show

thankfulness to the God Almighty for the harvest

(Kurnia, 2014: 304). Similarly, GawaiDayak ritual

practiced in West Borneo is one manner to show

thankfulness to god (Jubata) for the abundant

harvest by providing some offerings as a way to

communicate to Jubata as well as to the ancestral

spirits.

In the practice, Gawai Dayak ritual is diverse,

meaning it has different ritual based on the purpose

and the place it is held. One of the rituals is

nyangahatn. Nyangahatn has several steps with

different name and place one to the others, like

nyangahatn in living room, nyangahatn in baluhor

langko (granary), and the last is nyangahatn in

padarengan (rice jars) (Ivo, 2012L 293). Based on

the initial findings on the symbolism in Gawai

Dayak ritual, the researcher designs the steps in

conducting the research. First of all, the researcher

identifies and sorts the symbols, so the researcher

can get the nonverbal symbolism. Nonverbal

symbolismis divided into three; non consumable

offerings, consumable offerings, andgestural

symbolism in the form of ritual dance. After the

identification, the researcher emphasizes on the

consumable and non consumable offerings symbols.

Those offerings are made from the nature and

livestocks.The non consumable offerings include

ai’pasasahathn, lime paste, kobet, and chicken

blood; while the consumable offerings include poe,

cucur, rice (normal and pulut), egg, and chicken or

pork.

2.2 The Nature of Culture

Gawai Dayak ritual is a part of culture functioning

as the identity of Dayak people, indigenous people

of West Borneo. As the part of Dayak culture,

Gawai ritual reflects the life of Dayak. Consistently,

this concept is in line with the experts’ concepts of

culture, like Dockery (2009: 9) who states that every

culture has their own values which relate to religious

values reflected and realized in symbolism,

language, and several cultural practices. Meanwhile,

White (1949: 139-140) explains that culture is an

organization shaped by custom, object (tools and/or

product of the community), ideas (belief,

knowledge), and sentiment (attitude, values) which

are expressed through symbolism.Based on this

notion, it can be understood that by understanding

symbolism; the customs, ideas, attitudes, and values

of certain community can be identified. Therefore,

through symbolism analysis can be identified the

form of culture on certain communities. It is

supported by Milner (2002: 11) who states that

culture refers to the connection of communities,

artefcats, and practices which form a symbolism

body. The concept of symbolism in this research

refers to any use of symbols which do not come

from verbal sources.

2.3 Cultural Symbolism

Symbolism is a part of norm in a culture. As the part

of a norm, symbolism posseses certain values

relating to the life of certain community. Hence, it is

true that symbolism is used to represent certain ideas

(Liliweri, 2005: 154). According to Miller (2011:

23), symbolism is the use of symbols in the form of

objects, words, or behaviors; of which the meanings

can be interpreted culturally, which can represent

something indirectly.Meanwhile, Boshc emphasizes

that symbolism is the framework of actions and

practices which are integrated in communal

experience (1991: 79). Geertz (1973: 91) states that

symbolism is used to refer certain objects, actions,

events, qualities, or relations which function as a

BICESS 2018 - Borneo International Conference On Education And Social

364

conceptual means to explain the symbols

themselves.The strenght of symbolism compared to

the other parts of norm is that it can express

something the others cannot. It is supported by Sari

who states that symbolism is more expressive than

human speech. Symbolism may contain expression

which is hard to define or even undefinable.

Symbolism is unique as it gives deeper

understanding over sacredness and cosmological

reality which the other manifestations cannot

express (2004: 58).

3 METHODOLOGY

This research used qualitative method with semiotic

approach. Cruse (2006: 2) states that semiotic is the

study of sings which generally includes every single

sign either visual, gestural, smelling, or the other

kinds. Further, Salimi et al. (2016: 58) figure out the

other signs included in semiotic specifically like

nonverbal and metaphorical signs, symbols, or even

physical artefacts. The data resources in this

research included human and non human sources

(Endraswara, 2012: 207). Human sources are data

coming from informants. The informants of this

research were Mr. Puspoyosius, 48 year old, lives in

Lingga village, Ambawang; Mr. Yakobus, 49 year

old, lives in Sulebagus hamlet, Korek village; and

Mr. Wewen, 60 year old, Sulebagus hamlet, Korek

village. Meanwhile, non human sources are data

coming from anything other than humans; it can be

from books, documents, reports, and

photographs.The data collection techniques used in

this research were direct observation, recording, and

interview.Direct observation and recording were

conducted when the ritual was practiced while the

interview was conducted outside the ritual practice

to elicit informations from several influental figures

with deep knowledge on everything related to Gawai

ritual.

4 RESULTS AND DISCUSSION

Poe symbolizes the men-Dayak. This analogy is

based on their dominant roles in making the

offerings; besides the shape of this consumable

offering looks like men genital. This offering is

made of pulut rice which makes the texture of this

offering is flexible and sticky after being cooked.

The word “flexible” represents a solid yet elastic

matter which can be pulled or pushed into several

shapes (Adams, 2006: 37). The characteristics of

pulut rice represents the characteristics of men

Dayak in general who is flexible; do not easily give

up and can easily adapt to the society. These traits

are the major factors that make them able to annex

the jungles. Meanwhile the word “sticky” represents

the unity and the strong bond among Dayak people.

The above expounding is supported by

Puspoyosius (interview result on 2/18/2018) who

states that pulut rice can unite Dayak as a tribe. This

unity is resembled during land cultivation.

Meanwhile, according to Bakueng and Yustina

(interview result on 2/18/2018), the unity of Dayak

people is resembled when they together fight for a

Dayak woman who is demeaned by someone.Based

on the expounding above, it is implied that poe

symbolizes two major traits of the men Dayak in

general; they do not easily give up and they have a

strong bond and affection. Their trait for not easily

giving up is affected by their harsh environment

which forces them to be strong; eventually this

condition shapes their independence and tenacity.

This symbolism is relevant to the Sastra Nusantara

learning in the aspect of internalizing independence,

tenacity, and enterprenuership. Their independence

and tenacity can be seen on their ways of life which

depend much on the nature. However, their hard and

simple life do not make desperated, instead it shapes

them to not easily give up. Their not easily giving up

trait has relevance to the Sastra Nusantara learning

in the aspect of being taqwa to the God Almighty

and showing religious attitude. According to Khalid,

being not easily give up is a singular aspect that can

shape the perfection of faith (2014: 253).

Poe as the symbol of unity is closely relevant to

Sastra Nusantara learning. It contributes to improve

life quality that is in line with the principle of

Pancasila. Poe contributes in improving life quality

since it creates more united atmosphere. It becomes

more united due to the existence of GawaiDayak

ritual. Through the ritual; every tribe, either from the

same or different tribe, coming from different status

is united.

Besides poe as an offering used as a symbol of

Dayak’s life balancer, there is cucur or tumpisunguh

as a complementary symbol of poe in GawaiDayak

ritual. Cucur is an offering that symbolizes women

of Dayak. This happens since it is the women of

Dayak who have dominant role in the process of

cucur making. In addition, as we notice the shape of

cucur, it resembles femen genital organ. This

symbolismis relevant to the Sastra Nusantara

learning outcome especially in internalizing the

spirit of independence, tenacity, and

entrepreneurship. According to Fletcher,

Nonverbal Symbolism Meanings in Gawai Dayak Ritual and Their Relevance on Sastra Nusantara Learning in West Borneo

365

internalization is a mental process that happens

because of the principles and culture embraced by a

certain social group where we grow up (2007: 45).

Through the use of cucur as a symbol, the

independence and struggle of women of Dayak are

portrayed. In the process of GawaiDayak, the

women are actively involved as the committee or the

doers of the ritual itself. Meanwhile, when

agricultural cycle begins, the women of Dayak do

and finish the job assigned to them in the jungle.

Moreover, with the existence of the offering, the

people of Dayak acknowledge the existence and role

of women of Dayak. The acknowledgment and the

reward of the people on the existence and role of

women of Dayak is relevant with Sastra Nusantara

learning outcome specifically in being cooperative

and having good social awareness towards the

society.

Furthermore, this contributes on improving the

quality of life based on the principles of Pancasila.

In making huma, Dayak people still make it

mutually. This phenomenon is in line with the idea

of Puspoyosius (2018) who states that Dayak people

still conserve balale’as their farming system in

which they can cooperatively farm. Since they farm

cooperatively, their sense of unity is improved. In

the process of huma making, both of men and

women of Dayak are involved. Even elders,

teenagers, and children take part in that process. The

women of Dayak involvement in huma making

contributes in improving tolerance without

considering the gender.

The symbolism in the use of lime paste

(sekapursirih) in GawaiDayak ritual has a tendency

on Dayak social relationship. The symbolism of

sekapursirih is analyzed based on its characteristics.

First, it symbolizes the characteristic of group of

people who do not want to disadvantage others. This

analogy is made based on the way that plant grows.

It grows on other plants without harming the plants

where it grows. This is relevant with Sastra

Nusantara learning outcome especially on religious

aspect. It shows someone’s religious attitude that

affects the way theymaintain relationship with the

nature. It happens since there are religious principles

that govern the way how human should interact with

the God, others, themselves, and nature (Feisal,

1995: 27).

The characteristic that one has in which they do

not want to disadvantage others implies the peaceful

atmosphere. This symbolism is relevant to theSastra

Nusantara learning outcome in terms of improving

life quality based on the first principle Pancasila

which is believing in One Supreme God. Na’imah et

al. (2017: 3) in their research state that religion has

to be source of human strength so that they can feel

peaceful and prosperous. The research done by

Na’imah et al. aims to respond various interfaith and

inter tribe conflicts that usually happen in Indonesia

and Thailand. As stated by Na’imah et al; in order to

prevent the conflicts, there should be inclusive

religious education (2017: 18).

Another symbolism is the use of betel nut

tree(pinang). Based on the characteristic of this tree,

it has straight stem that resembles candle. Although

it has no branches, betel nut tree produces many

fruits in every stalk. This represents Dayak’s

lifestyle that follows the principles of righteousness,

honesty, modesty, and life as it is. However, beside

the modesty, the people of Dayak are generous and

caring. In accordance with this study, there is an idea

proposed by Buchari that the real characteristic of

Dayak is innocence and modesty (2014: 119). This

is relevantto the Sastra Nusantara learning outcome

particularly in religious aspect which is being taqwa

to the God. According to Ayuhan (2016: 51); in

Islam, honesty is a commendable attitude. By being

honest, one will grow up having good and gorgeous

personality.

Calx in Gawai Dayak ritual simbolizes sincerity,

gentleness, and implicit bravery. This symbolism

comes from the color of the calx itslef and how the

calx is made of. Calx is made of clamshells which

are burnt to ashes then whitened and finally

solidified into soft substances (Ministry of

Education and Culture, 1993: 74). It can be

understood that calx is made of hard substances

which undergo several processes and become soft.

The white color of calx symbolizes the character

of Dayak who basically prioritizes sincerity in doing

interaction with both their own people and outsiders

while the soft texture symbolizes the gentleness of

Dayak people despite their harsh living. The

function of calx, which is used to redden betel leaf,

symbolizes that beyond sincerity and gentleness of

Dayak lies bravery. It is implied on their fearlessness

in interacting with the nature in order to fulfill their

daily needs as well as in standing againts any tribe

who tries to treat them unjustly.

In relation to the definition of sincerity, Ya’kub

(2004: 78) says that sincere in action is to max out

any effort physically and mentally. This symbolism

is relevant to the Sastra Nusantara learning outcome

in the aspect of being taqwa to the God Almighty

and showing religious attitude. Sincerity is close to

religiousness which leads to the true happiness

(Woly, 2008: 158), since the nature of everything

comes from the God. Therefore, sincerity

BICESS 2018 - Borneo International Conference On Education And Social

366

implemented in daily life can hinder someone from

being dependent to the others rather than to the God

Almight alone.

In Islam, it is stated that whoever is not gentle, is

not one of the wise who can place anything on the

right place; they are also far from being the servants

of Ar Rahman (ArRisalah, 2006: 36). Gentleness is a

commendable attitude as it is far from individualism,

instead it shall bring togetherness and harmony in

society (ArRisalah, 2006: 22). This symbolism is

relevant to the Sastra Nusantara learning outcome in

the aspect of being taqwa to the God Almighty and

showing religious attitude. Taqwa and religious

attitude are shown by doing one of the God’s

commands to always establish good relationship

with the other men (Hablum Minannas).

Besides resembling sincerity and gentleness, the

use of calx also symbolizes bravery. This symbolism

is derived from the function of calx itself to redden

betel leaf. It represents that beyond the sincerity and

gentleness of Dayak people lies bravery. According

Maridjan (in Baharuddin, 2013: 231), bravery is an

attitude to always fulfill the obligation and

responsibility no matter what. Religiously, according

to Hamzah and Hamzah, bravery is the way

someone shows their faith; for without bravery,

despair shall dominate. Moreover, in any religion,

being desperated is forbidden since despair is a sign

of disbelief to the Oneness of the God Almighty

(2006: 99). In Islam, one is not allowed to be feared

to anything but the God Almighty alone (Faris,

2006: 113). The bravery represented on the use of

gambier (gambir) warns us to not be feared to

anything but Allah and to be always optimistic in

facing this life.

Lime paste also uses gambier. Although gambier

is sour in taste, it exactly makes chewing betel leaf

tasty. The sour taste of gambier and the effect it

makes symbolize that although this life is rife of

suffering, Dayak people realize that suffering is the

part of life, that has to be faced,which eventually

makes them strong and tenacious. This symbolism is

relevant to the Sastra Nusantara learning outcome in

the aspect of being taqwa to the God Almighty and

showing religious attitude. According to Umar (16:

2014), tenacious people are those who surrender

anything to the God Almighty while according to

Zabady(2013: 99), tenacious people are those who

are noble in character.

Another symbolism in the use of gambier in lime

paste is bravery. According to Hamzah and Hamzah,

bravery is the way someone shows their faith; for

without bravery, despair shall dominate. Moreover,

in any religion, being desperated is forbidden since

despair is a sign that one disbelieve the Oneness of

the God Almighty (2006: 99). In Islam, one is not

allowed to be feared to anything but the God

Almighty (Faris, 2006: 113). The bravery

represented on the use of gambier warns us to not be

feared to anything but Allah and to be always

optimistic facing this life.

The next symbolism is the use of ai’ pasasahatn,

which symbolizes sanctification. This symbolism

comes from the nature of water which is pure;

colorless, odorless, and tasteless; and functions as a

means to make something clean.The symbolism of

purity; colorless, odorless, and tasteless; represents

the character of Dayak people in blending into

society. Dayak people are often show themselves as

it is; they are humble, difficult to manipulate the

situation. Therefore, Dayak people is renowned for

their innocence which often makes them easy to be

controlled by the other people for their own benefit

(2014: 144). It is supported by Nitipawiro, in his

forewords, who states that due to the innocence of

Dayak people, they are easily persuadable.The

symbolism of ai’ pasasahatn is relevant to the

Sastra Nusantara learning outcome in the aspect of

being taqwa to the God Almighty and showing

religious attitude that any religion teaches people to

be always clean up thephysical and mental bodies

through sanctification from any negative

manifestation.

Egg offerings in Gawai Dayak ritual simbolizes

asking for protection over the crops to Jubata. The

symbolism of protection is resembled on the

characteristics of egg itself which contains a new life

form or embryo; hence, it represents the coming to

the next stage of life. In facing the new stage of life,

Dayak people hope and pray once again to Jubata

for the protection over themselves andthe protection

over the crops from pest, similar to the egg crust

protecting the embryo. This symbolism is relevant to

the Sastra Nusantara learning outcome in the aspect

of being taqwa to the God Almighty and showing

religious attitude. The relevance is on the act of

asking for help and protection to god (Jubata). In

Islam, Rasulullah SAW ever preaches to Ibnu Abbas

r.a to always pray to Allah SWT alone, because it is

He alone who has the right to be asked for help (Al-

BughadanMistu, 2014: 138).Someone who always

pleads and prays only to Allah is a group of

believers (Amva, 2010: 307).

The next symbolism is on the chicken offering

which represents a sacrifice served by the humans to

Jubata. Faqieh (2008: 57) states that sacrifice is

symbolized by the animal slaughtering as

exemplified by Prophet Ibrahim when he was asked

Nonverbal Symbolism Meanings in Gawai Dayak Ritual and Their Relevance on Sastra Nusantara Learning in West Borneo

367

to sacrifice Prophet Ismail. This symbolism is

relevant to the Sastra Nusantara learning outcome in

the aspect of being taqwa to the God Almighty and

showing religious attitude. Sacrificing, in Islam, is

the way to express thankfulness. Thankfulness

obliges us to always sharing and giving with the

others.During the Gawai Dayak ritual, chicken and

the other animal sacrifices are also shared and eaten

together.

The last symbolism is kobet. Kobet represents a

unity and oneness of purpose Dayak people have.

Kobet includes several different offerings which

reflect the purpose of Dayak people to live together

in harmony. This symbolism is relevant to the Sastra

Nusantara learning outcome in the aspect of

contributing in the improvement of the quality of life

on the society based on the third principle

ofPancasila, the unity of Indonesia. Kobet

symbolism warns Dayak people to always uphold

the principles of unity regardless the diversity of

Dayak sub-ethnics and languages. The spirit of unity

does not only affect their culturalism but also

nationalism in a broader sense.

REFERENCES

Adams, Ken. (Terj.AriavitaPurnamasari). 2006. Semua

Anak Jenius!. Jakarta: Erlangga.

ArRisalah, Markaz. 2006. Melembutkan Hati. Jakarta:

Zahra.

Baharuddin, M. 2013. Manusia Sejati Dalam Falsafah

Mbah Maridjan Dan Abdul Karim Al-Jilli (Studi

Konsepsi Manunggaling Kawula Gusti dan Insan

Kamil). Jurnal Studi Keislaman, 13 (1), 221-242.

Boesch, Ernest E. 1991. Symbolic Action Theory and

Cultural Psychology. Berlin: Springer-Verlag.

Buchari, Sri Astuti. 2014. Kebangkitan Etnis Menuju

Politik Identitas. Jakarta: Yayasan Pustaka Obor

Indonesia.

Cruse, Alan. 2006. A Glossary of Semantics and

Pragmatics. Finlandia: Edinburgh University Press.

Dockery, Alfred Michael. 2009. Cultural Dimensions of

Indigenous Participation In Education and Training.

Australia: NCVER.

Faris, Muhammad Abdul Qadir Abu. 2006. Menyucikan

Jiwa. Jakarta: GemaInsani.

Geertz, Clifford. 1973. The Interpretaion of Cultures

Selected Essays By Clifford Geertz. New York: Inc

Publisher.

Hamzah, Robiah K dan Hamzah, Fythullah. 2006. Ayuh!

Sahut Cabaran. Malaysia: PTS Millenia Sdn. Bhd.

Iskandar, Johan dan Iskandar, Budiawati S. 2017. Various

Plants of Traditional Rituals: Ethnobotanical Research

Among The Baduy Community. Journal of Biology &

Biology Education, 9 (1), 114-125.

Ivo, Herman. 2001. Gawai Dayak dan Fanatisme Rumah

Panjang Sebagai Penelusuran Identitas. Humaniora,

13 (3), 292-298.

Kamsiadi, Bebetho Frederick. 2013. Istilah-Istilah Yang

Digunakan Pada Acara Ritual Petik Pari Oleh

Masyarakat Jawa Di Desa Sumber Pucung Kabupaten

Malang (Kajian Etnolinguistik). Publika Budaya, 1

(1), 64-78.

Khalid, Khalid Muhammad. 2014. 60 Orang Besar di

SekitarRasulullah SAW. Bandung: PT Mizan Pustaka.

Kurnia, Lilawati. 2014. “Seren Taun” Between Hegemony

and Culture Industry Reading a Sundanese Ritual of

Harvest in Cigugur, West Java.Wacana, 15 (2), 300–

313.

Liliweri, Ali. 2002. Makna Budaya dalam Komunikasi

Antar budaya. Yogyakarta: PT LKiS Pelangi Aksara.

Liliweri, Ali. 2005. Prasangka dan Konflik: Komunikasi

Lintas Budaya Masyarakat Multikultur. Yogyakarta:

PT LKiS Pelangi Aksara.

Miller, Barbara. 2011. Antropología cultural. Spain:

Pearson Educación S.A

Milner, Andrew. 2002. Re-Imagining Cultural Studies:

The Promise of Cultural Materialism. London: SAGE

Publications Ltd.

Naganag, Edgar M. 2013. The Indigenous Practices,

Beliefs, And Rituals Of The Unoy Rice Farmers Of

Kalinga, Northern Philippines-An Ethnographic

Research. International Journal of Advanced Research

in Management and Social Sciences, 2 (12), 331-349.

Na’imah, dkk. 2017. Developing The Model Of Inclusive

Religious Education A Indonesia And Thailand

Elementary Schools. Journal of Research & Method in

Education, 7 (5), 1-39.

Nitiprawiro, Francis Wahono. 2008. Teologi Pembebasan:

Sejarah, Metode, Praksis, dan Isinya. Yogyakarta:

LKiS Yogyakarta.

Salimi, Barbod. 2016. Spiritual Transcendence in

Psychotherapy: A Relational, Pragmatic, and Semiotic

Approach. Open Theology, 2 (1), 581–594.

Spradley, James P. 2007. Metode Etnografi. Yogyakarta:

Tiara Wacana.

Toha, Riris K. 2010. Rona Budaya: Festschrift untuk

Sapardi Djoko Damono. Jakarta: Yayasan Pustaka

Obor Indonesia.

White, Leslie A. 1949. The Science Of Culture A Study Of

Man And Civilization. New York: Grove Press.

Woly, Nicolas J. 2008. Perjumpaan di Serambi Iman.

Jakarta: PT BPK Gunung Mulia.

BICESS 2018 - Borneo International Conference On Education And Social

368