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      "author": "steemitboard",
      "body": "Congratulations @cutemawati! You have completed the following achievement on Steemit and have been rewarded with new badge(s) :\n\n[![](https://steemitimages.com/70x80/http://steemitboard.com/notifications/posts.png)](http://steemitboard.com/@cutemawati) Award for the number of posts published\n\n<sub>_Click on the badge to view your Board of Honor._</sub>\n<sub>_If you no longer want to receive notifications, reply to this comment with the word_ `STOP`</sub>\n\n\nTo support your work, I also upvoted your post!\n\n\n**Do not miss the last post from @steemitboard:**\n[SteemitBoard World Cup Contest - Semi Finals - Day 1](https://steemit.com/steemitboard/@steemitboard/steemitboard-world-cup-contest-semi-finals-day-1)\n\n---\n**Participate in the [SteemitBoard World Cup Contest](https://steemit.com/steemitboard/@steemitboard/steemitboard-world-cup-contest-collect-badges-and-win-free-sbd)!**\nCollect World Cup badges and win free SBD\nSupport the Gold Sponsors of the contest: [@good-karma](https://v2.steemconnect.com/sign/account-witness-vote?witness=good-karma&approve=1) and [@lukestokes](https://v2.steemconnect.com/sign/account-witness-vote?witness=lukestokes.mhth&approve=1)\n\n---\n\n> Do you like [SteemitBoard's project](https://steemit.com/@steemitboard)? Then **[Vote for its witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1)** and **get one more award**!",
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      "author": "cutemawati",
      "body": "Assalamu'alaikum kawan steemians,,,,\n\nkali ini saya akan berbagi cerita yang sangat menarik perhatian masyarakat Aceh yaitu tentang hal-hal yang dianggap perbuatan Hame(hana roh) bagi masyarakat Aceh.\n\nMasyarakat Aceh sangat kental akan adat, dimana mereka selalu diajarkan oleh leluhur mereka dan selalu mereka terapkan dalam kehidupan sehari-hari, sejak dari kecil hingga ajal menjemput mereka, mereka tidak pernah lekang akan adat. Seperti halnya perbuatan-perbuatan yang Hame dilakukan contoh memotong kuku dimalam hari, masyarakat selalu menganggap dan meyakini perbuatan tersebut adalah suatu perbuatan yang tidak boleh dilakukan karena dapat membawa suatu kemudharatan bagi orang itu sendiri maupun keluarganya dan tidak dimudahkan rezeki oleh Allah.\n\nBegitu banyak perbuatan-perbuatan Hame yang diyakini oleh masyarakat dapat memudharatkan sipelaku dan keluarga orang yang melakukannya. Contoh lain seperti menyisir rambut saat azan magrib, mandi besar (haid) saat waktu salat magrib, menyicipi makanan yang belum dihidangkan ( masih dalam belanga ), dan lain sebagainya.\n\nPerbuatan-perbuatan Hame tersebut telah dianggap suatu yang sakral oleh masyarakat Aceh, siapa saja yang melanggarnya maka akan mendatangkan kemudharatan baginya sendiri dan keluarganya. Oleh karena itu, mereka selalu menghindari perbuatan-perbuatan Hame tersebut demi keselamatan dan keberkahan dirinya sendiri dan keluarganya.\n\nBaiklah mungkin hanya ini cerita yang dapat saya bagikan pada hari ini, menarik bukannn,,,??,,,ditunggu postingan menarik lainnya yaa",
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      "author": "cutemawati",
      "body": "Assalamu'alaikum semuanya,,,\nDihari yang berbahagia ini saya akan melanjutkan menulis review buku Acehnologi vol: 2 bab : 20 tentang Studi Religi Aceh karya Kamaruzzaman Bustamam Ahmad, Ph.D. Didalam bab ini banyak hal yang dibahas tentang studi-studi religi di Aceh.\n\nSesungguhnya di Aceh, dinamika pemikiran tidak pernah stagnan. Hanya saja, setiap episode sejarah Aceh selalu mengalami kegaduhan, yang berujung kadang kala membungkam dialektika pemikiran keislaman di Aceh.\n\nDi pulau Jawa, semua keyakinan dan aliran dapat di-Jawa-kan. Sebaliknya, di Aceh, tidak semua keyakinan dan aliran dapat di-Aceh-kan. Dalam konteks provinsi Aceh, keragaman varian pemikiran dan gerakan, ternyata tidak dapat disatukan dalam suatu identitas Aceh. Pada saat yang sama, Aceh sebagai suatu kesatuan, mulai difragmentasi ke dalam bentuk-bentuk yang tidak senyawa. Persoalan inilah yang mempengaruhi cara pandangan ke-Aceh-an dan ke-islam-an.\n\nPada satu sisi, ada gerakan religi yang ingin menarik rakyat Aceh pada ideal Islam, yang terlihat seperti di Timur Tengah. Di sisi lain, ada gerakan religi yang menginginkan Aceh tetap dengan model keberislamannya, tidak perlu mencontoh apa yang dipraktikkan di Timur Tengah.\n\nKesenyawaan antara Aceh dan religi merupakan suatu keniscayaan. Karenanya, studi Aceh pada era kekinian juga sebenarnya menstudi tentang dinamika perilaku keyakinan yang ada di Aceh. Harus dimengerti bahwa perubahan dalam bidang sosial dan budaya di Aceh berkembang sangat pesat. Perkembangan ini menuntut juga kecerdasan di dalam memahami bagaimana masyarakat mempersepsikan religi mereka.\n\nAda beberapa hal yang perlu digarisbawahi dalam rangka Studi Religi dalam perspektif Acehnologi. Pertama, di Aceh islam masih menjadi pusat dari kendali kehidupan religiusitas masyarakat. Kedua, salah satu pengikat religiusitas di Aceh adanya masyarakat ilmu dan islamologi. Ketiga, dalam memahami dinamika aliran pemikiran religi di Aceh perlu dilakukan pengkajian demi pengkajian yang tidak hanya melihat apa yang terjadi di Aceh, tetapi juga diluar Aceh. Dan yang keempat, perubahan orientasi tradisi pembelajaran terhadap religi, telah memaksakan kehidupan rakyat Aceh terjerembab dalam memposisikan religi di dalam kehidupan sosial kontemporer.",
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      "author": "cutemawati",
      "body": "Assalamu'alaikum,,,\nPada kesempatan kali ini saya akan mereview bab terakhir dari buku Acehnologi Volume : 2 yaitu bab : 21 tentang Politik Aceh karya bapak @kba.\n\nPraktik Politik Aceh cenderung dijadikan sebagai legitimasi sejarah etnik lainnya, ketimbang etnik Aceh sendiri. Hampir semua khazanah intelektual Aceh, jadikan sebagai sandaran perkembangan politik dunia melayu,  ketimbang politik Aceh. Inilah salah satu kesulitan di dalam membangun fondasi sejarah di dalam membina ilmu politik Aceh secara berkesinambungan.\n\nDalam menjelaskan politik, Max Weber mengatakan : \" we wish to understand by politics only the leadership, or the influencing of the leadership, of a political assosiation, hence today, of a state.\"( kutipan halaman 691 buku Acehnologi ).\n\nSejauh ini, diskusi mengenai Aceh, tidak dapat dilepaskan dari praktik politik yang dilakukan oleh orang Aceh. Dalam narasi sejarah Aceh, praktik politik oleh orang Aceh dapat ditelaah, sejak pendirian beberapa kerajaan di Pulau Ruja, mulai dari Pereulak dan Lamuri hingga ke Kerajaan Aceh Darussalam.\n\nStudi Politik Aceh memiliki lanskap yang amat panjang, mulai dari abad ke-8 hingga abad ke -21 M. Dalam retang waktu 13 abad lamanya, tanah Aceh menjadi saksi berbagai peristiwa politik berlaku. Di balik itu juga, darah dan penderitaan rakyat di Aceh juga telah memperkuat dugaan, tidak ada provinsi di Indonesia, yang memiliki pengalaman kekerasan seperti yang pernah terjadi di Aceh. Karena itu, Acehnologi Yang mempelajari politik Aceh akan memiliki khazanah kajian yang amat luar biasa banyaknya. Mozaik peradaban dan pemikiran yang muncul di Aceh tampaknya memiliki fondasi yang amat kuat untuk memperkenalkan ilmu Politik Aceh.",
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      "author": "cutemawati",
      "body": "Assalamu'alaikum,,,kesempatan kali ini saya akan melanjutkan review buku Acehnologi Vol : 2 bab : 19 tentang Sastra Aceh karya pak @kba. Di dalam menggali Sastra Aceh sama halnya dengan menggali aspek kebatinan dan kewajiban orang Aceh. T.A. Sakti menuturkan : sebagai sumber informasi sosial budaya, hakikat merupakan salah satu unsur budaya, terutama sebagai sumber rohani yang sangat erat kaitannya dengan kehidupan sosial masyarakat Aceh pada zamannya.\n\nSastra Aceh memberikan arah jarum jam bagi sistem nilai di dalam masyarakat Aceh. Maksudnya, detak dan detik kehidupan masyarakat Aceh sangat ditentukan oleh peran sistem nilai yang sudah tertanam dalam Hadih Maja. Karena itu, untuk memahami cara pandang orang Aceh salah satu instrumen penting adalah melalui Hadih Maja.\n\nRanah Sastra Aceh yang dikemukan oleh J.J.C.H. Van Waardenburg (1898) didalam buka Acehnologi halaman 619-621, terbagi dua yaitu : pertama puisi, yang terdiri dari \nsanjak dan nalam(nadham) dan kedua prosa, yang terdiri dari ungkapan-ungkapan perumpamaan, haba ( cerita dongeng ), haba zameun ( cerita- cerita pada masa dahulu ), hadih maja dan karya-karya ilmiah keagamaan.\n\nSastra merupakan ekspresi kebatinan seseorang yang kemudian ditampilkan dalam bahasa-bahasa simbolik, yang sangat mendalam maknanya. Upaya untuk memahami karya-karya sastra tentu saja melibatkan pemahaman pada ilmu-ilmu bantu lainnya. Sebab, dalam pendalaman sastrawan, disitu ada pengalaman ruhani atau pengalaman batin.\n\nSejauh ini, upaya untuk membangkitkan minat terhadap sastra Aceh sudah mulai bangkit. Hal ini terlihat dari muncul karya-karya atau kajian sastra di perguruan tinggi, tidak terkecuali kemunculan salah satu institut budaya di Aceh Besar.",
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      "author": "cutemawati",
      "body": "Assalamu'alaikum kawan steemians,,,di hari yang cerah ini saya berkesempatan mengreview buku Acehnologi vol : 2 bab ke-18 Tentang Antropologi Aceh Karya pak @kba.\n\nAntropologi adalah suatu ilmu yang mempelajari tentang fenomena kebudayaan yang hidup didalam suatu masyarakat. Dimana terdapat perbedaan antara masyarakat kota ( laut ) dengan masyarakat yang tinggal di desa( gunung ).\n\nDidalam kehidupan masyarakat Aceh ada beberapa pengikat kesatuan ke-Aceh-an, yaitu sistem leligi yang begitu berpengaruh kuat di dalam kehidupan masyarakatnya. Selain sistem religi, ada beberapa lapisan pemahaman yang mengikat di dalam kehidupan masyarakat Aceh, yaitu sistem perkauman, sistem ekonomi, kekerabatan, reproduksi ilmu pengetahuan.\n\nSalah satu fenomena khas di Aceh yaitu masyarakat jerigen yang bergantung kehidupan ekonomi mereka pada minyak yang dijual oleh pertamina. Mereka rela mengantri siang dan malam untuk mengisi minyak ke jerigen di pangkalan minyak di seluruh penjuru Aceh. Fenomena ini boleh jadi tidak hanya terjadi di Aceh tetapi juga di beberapa provinsi di Indonesia.\n\nDulu ketika BBM hendak dinaikkan, rakyat disebutkan mulai mendapatkan BLT ( bantuan langsung tunai ). Sekarang mulai didengungkan bantuan non tunai dengan berbagai model kartu bagi masyarakat miskin. Namun, melalui fenomena masyarakat jerigen tampak bahwa seolah-olah ada asumsi silahkan menaikkan berapapun harga minyak, asalkan kami masih bisa meletakkan jerigen minyak di SPBU.\n\nPerubahan masyarakat menjadi masyarakat kartu ( card society ) merupakan gejala sosial yang harus dipahami secara hati-hati. Program pemerintah dengan membagikan 'kartu sakit' seiring kehendak menaikkan harga BBM adalah dua hal yang sedang terjadi di indonesia, tidak terkecuali di Aceh.\n\nStudi antropologi yang sudah marak dilakukan di kampus-kampus di Aceh sudah semestinya menjadikan budaya Aceh sebagai basis utama di dalam membangun pisau analisa sebagai seorang ahli kebudayaan.\n\nDalam karya Acehnologi ini, isu-isu kebudayaan yang dapat dijadikan sebagai fondasi keilmuan telah dipaparkan dalam beberapa bab, bahkan warna Antropologi sosial dan antropologi kebudayaan sangat kental di dalam studi Acehnologi.",
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