International Journal of Research in Humanities and Social Studies Volume 5, Issue 1, 2018, PP 11-18 ISSN 2394-6288 (Print) & ISSN 2394-6296 (Online)

The Implementation Ceremony “Bersih Desa” A Cultural Study at Simbatan Village, Sub-district of Nguntoronadi, Magetan

Dr. Ibadullah Malawi, Sri Lestari

PGRI University of , East , Indonesia *Corresponding Author: Dr. Ibadullah Malawi, PGRI University of Madiun, Indonesia, Indonesia

ABSTRACT The Objectives of this research are: to describe and analyze the socio-cultural background of the Bersih Desa Ceremony at Simbatan Village, Sub-district of Nguntoronadi, . The approach of this research is descriptive qualitative with ethnographic research design, by which the researcher conveys descriptively about socio-cultural phenomena which are drawn from real case directly, holistically and comparatively within a given space and time. The subjects of the research are the members of society in question who are selected under purposive sampling technique. The type of data are primary and secondary ones which are drawn by observation, interview and documentation. The main instrument of the research is the researcher himself. The data are then analyzed by coding model suggested by Strauss and Corbin. The data are validated by triangulation technique. The analysis results in conclusions that the ceremony reflects that: (1) Bersih Desa has become the heriditary local custom which strongly gets cultural and normative justification. (2) Javanese tradition is contented with mystic and philosophical values which are manifested in symbols. (3) Religious awareness and the local belief are acculturated as cultural heredity with strong spiritual values. (4) The social service and togetherness in gotongroyong have been the basis for every social action. (5) The transform of the social culture value in conducting of bersih desa ceremony is held evolutionary. Keywords: Bersih Desa Ceremony, tradition, local custom, mystic, religious, cultural heredity.

INTRODUCTION influenced by three theories, namely: Gujarat, Mecca, and Persia. The entry of the Islamic Indonesian society is a plural society with culture does not mean that Hindu and Buddhist various cultural styles. Indonesian culture cannot cultures disappear, but both cultures have be separated from the integration of various acculturation. cultural elements, including Hindu-Buddhism According to Herusasoto (2008: 8) one of the and Islam. The unity makes Indonesian culture traditions or customs of behaviour is the level of increasingly showing its dynamics. This situation cultural values in the form of ideas that conceive is increasingly seen when Islam began to be the most valuable things in society life, and widely embraced by the people in Indonesia. usually rooted in the emotional and natural parts Before Islam entered and developed, Indonesia of the human psyche. In its execution step or already has a cultural style that is influenced by action, the Javanese has symbolic expressions Hinduism and Buddhism. The entry of Islam such as "saiyeg saeko praya" which means into Indonesia made the culture of Indonesia got moving together to achieve common goals. One the process of acculturation, which made to a of the traditions of Javanese in general is to hold new culture, namely Islamic culture of Indonesia. a "Bersih Desa Ceremony". The decline of Hindu influence in Indonesia This is very interesting and researchers want to makes it easier for Islam to grow. The process study it with the topic Implementation of of entry and development of Islam in Indonesia

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"Bersih Desa Ceremony" (Study of Ethnography  The villagers. in Simbatan Village Nguntoronadi District The instruments used in data collection to reveal Magetan). Researchers will examine and the problems of this research: analyze the background of socio-cultural values of the implementation of Bersih Desa ceremony.  The main instrument is the researcher himself by conducting observations, in-depth RESEARCH METHOD interviews, analyzing, and drawing conclusions This research is an ethnography qualitative based on the phenomenon studied, namely the research, a descriptive research about culture implementation of bersih desa ceremony in which is obtained from a direct case in the field Simbatan village, Nguntoronadi District holistically, micro, comparative, limited in time Magetan Regency; and space (Tarwotjo, 1994: 13), use grounded research method. This research seeks to  Additional instruments consist of things or maintain the depth and integrity of the finite tools that may assist the researcher in recording object and has unique characteristics enable to data, collecting data, as well as to draw find the focus of research. conclusions or make verification of the phenomena studied. Instruments aids in this The purpose of this study is to describe and research, is stationery, tape recorder, and analyze the background of socio-cultural values camera. contained in the Bersih Desa ceremony in Simbatan Wetan Village Simbatan Village The data collection techniques used in this study Nguntoronadi Magetan. To achieve the purpose were: of the study, the researchers used a grounded Observation method in which this method is considered appropriate because based on empirical field Observation techniques are used to obtain data data through observation, interviews and and information in natural situations such as: dialogue with informants. In practically, this  Daily life of the people of Simbatan Village, method examines the actors of interaction or so- Nguntoronadi, Magetan; called decisive actors, then analyzed at the level of empirical, historical, and social interaction.  Community participation in the implementation of bersih desa ceremonies; Strauss & Corbin (2009: 10) state that grounded theory is a theory derived inductively from  The values contained in the implementation research on the phenomena it describes. of bersih desa ceremony. Theories are found, compiled, and proven temporarily through systematic data collection Interview and analysis of data related to phenomena, in Interview is one way of data retrieval conducted this case the bersih desa ceremony. through oral communication activities in the Research location was in Simbatan village, form of structured and unstructured. Structured Nguntoronadi sub district Magetan regency. The interviews are a form of interview that has been focus of this research is the background of the directed by a number of questions strictly. In implementation of the bersih desa ceremony, semi-structures, although interviews have been namely: customs, symbolic, religious / trust, directed by a number of questionnaires it is mutual cooperation and cooperation, and social possible to come up with new questions whose change in the implementation of village clean ideas appear spontaneously according to the ceremony. context of the conversations they made. For The type of data collection in this study include: unstructured interviews, researchers focused on problem center without being tied to specific  Community figures, both from the older formats strictly (Maryaeni, 2005: 70). generation and the younger generation, who were directly and indirectly involved in the DOCUMENTATION bersih desa ceremony; Documentary method is one of the data  Structure figures (village civil servant) who collection methods used in social research are able be able to provide information on the methodology. Documentation method used in issue of trust and culture in bersih desa this research is data collection of all written ceremony; and objects both moving and non-moving. In its

12 International Journal of Research in Humanities and Social Studies V5● I1● 2018 The Implementation Ceremony “Bersih Desa” A Cultural Study at Simbatan Village, Sub-district of Nguntoronadi, Magetan Regency performance the researcher used the methods of mandate of his ancestors who became the work historian that is heuristic, effort to find embryo of his village and used as a tradition of traces of history. Having succeeded in finding hereditary. Tradition manifested into a cultural traces that will be the story of history then the behaviour of Simbatan village community. next step is to assess, test or select traces in an From the perspective concepts and cultural effort to get a trace or the right source. The theory, bersih desa ceremony is a way of idea, documents that researchers use in this study are the way of life they choose, create based on the photographs and equipment used in the their desires and beliefs. The actors of bersih Clean Village event. desa ceremony are the values whose In this study, data analysis was done while in internalization is socialized for generations as an the field and after data was collected. The steps expression of their life also as an inherent of data analysis are done through several coding feature of their lives. The ways are developed procedures to build the basic theory (grounded according to the circumstances of the local theory) through the data (Strauss & Corbin, community. 1990). Coding is the process of collecting data, One of the causes of bersih desa ceremony concept and rearrangement in a new way as the every month of Suro is that the traditions that main process of preparing the theory of data. have been handed down for generations have Strauss and Cobin suggest three coding processes, become the customs of Simbatan villagers and namely open coding, axial coding, and selective are cultural institutions, which contain the norms coding. to be performed. This is in line with the opinion Checking the validity of data is basically a very of Edward Taylor (in Soelaeman, 2007:19) which important and inseparable part of qualitative states that culture is an overarching complex research. The implementation of checking the which includes knowledge, belief, art, morals, validity of data is based on four criteria, namely laws, customs and every capability and habits credibility, transferability, dependability, and that human beings acquire as citizens. confirmability (Moleong, 1994). Based on the above discussion, the RESULT AND DISCUSSION following findings can be obtained: Traditions Finding 1: bersih desa ceremony is an ancestral tradition that is carried out Simbatan Villagers highly uphold the customs annually. or traditions of the ancestors. Customs are social Finding 2: Villagers uphold the customs actions iclude norms, rules, rules, views, systems of their ancestors. and so on. Traditional habit changed into normative, then into custom, and finally become Based on findings 1 and 2 above, it can be character (Gazalba, 1974: 39).Tradition or formulated propositions as follows: custom is something that has been done for a Proposition 1: bersih desa Ceremony is a local long time and became part of the life of a cultural heritage that gets a strong cultural and community group passed down from generation normative justification from the community. to generation. Bersih desa ceremony is an annual tradition that hold annually. This tradition is Symbolic carried out in Muharram month or by the According to Simbolic's inter actionist theory, Javanese people called Suro month by taking the individual who develops socially as a result Friday Pahing. of his/her participation when interacting in Everything done by vilagers in bersih desa social life, where the target is the individual ceremony if it be a heritage from ancestors to with his personal personality and the interaction the next generation. actions and behaviors in the between internal opinions and emotions of a implementation of bersih desa ceremonies rituals person with social behaviour. According to the are actions carried out for generations to be Symbolic inter actionist theory, the individual is performed for the purpose of obtaining seen as an active formation of his own character salvation, fortune, and serenity. in interpreting, evaluating, deciding and plotting and even performing his own deeds. While Bersih Desa ceremony conducted by the symbolic interpreted as hand gestures or heads community Simbatan each month Suro is that contain signals and is a real symbol, because it believed by the community Simbatan as a

International Journal of Research in Humanities and Social Studies V5● I1● 2018 13 The Implementation Ceremony “Bersih Desa” A Cultural Study at Simbatan Village, Sub-district of Nguntoronadi, Magetan Regency has the same meaning for all members of Religion is an essential part of a social system, individuals who do it. as well as in bersih desa ceremony. To reach the religious needs of the villagers in Simbatan According to Muhammad Sholikhin (2010: 30), Village, Nguntoronadi District, Magetan for the Muslim-Javanese society, rituality as a Regency. In addition, even though the villagers form of devotion and sincerity of worship to have religion, Islam, but people still have a God, partly manifested in the form of ritual traditional belief called religious magic, so that symbols that have a deep content of meaning. there is a harmonious blending. This Ritual symbols are an expression of the combination is evident from the reading of manifestation of appreciation and understanding prayers that come from the verses of the Qur'an of the "Unreached Reality", so that it becomes in the ceremonies of salvation, whether it "The Closer". With these ritual symbols, it is felt concerns individual events such as the circle of that God is always present and always seen, life and which concerns other social events such "united" in him. The ritual symbols are as bersih desa, Selamatan to begin in creating understood as the manifestation of the intention building, bridge, and others. that man himself is a tajalli, or as an inseparable part of God. Bersih desa ceremony tradition has an extraordinary spiritual belief. According to The ritual symbols include ubarampe (device or Suwardi (2006) through the ritual,bersih desa hardware in the form of food), which is served becomes a vehicle, among others in ritual selamatan (wilujengan), ruwatan, and so on. It is the actualization of the mind, desire,  Expressing gratitude to God Almighty over and feelings of the offender to get closer to God. the tranquility of the people and the village, Efforts to approach themselves through rituals  Expressing appreciation to the ancestors and of sedekahan, kenduri, selamatan and the like the forerunner of the village who has merit are forms of abstract cultural accumulation. This pioneered the opening of the local village, is also regarded as an attempt of spiritual negotiation, so that everything supernatural that  Expecting pengayoman (nyuwun wilujeng) is believed to be above human will not touch it from God Almighty and Rasulullah, so that negatively (Muhammad Sholikhin, 2010: 31). the life of the village community is more prosperous. In this belief, there is mystic From the above discussion, we can find the behavior with mythical values. following findings: Kejawen's notion arose because of the Finding 3: Symbols in the implementation of development of Islam in the land of Java village ceremonies as interactions between brought by the wali and ulama in his da'wah humans and their environment. pursued with two ways and flexible strategy, Finding 4: The offering of a variety of foods that is by not leaving the elements of old beliefs (ubarampe) as a form of ritual symbols to ask and cultures (Hinduism and Buddhism), and at the Almighty to avoid danger. the same time incorporate values Islam into it. The two strategies are: 1) Islamize (Islamize) Based on findings 3 and 4 above, it can be the Javanese and Javanese culture that has been formulated proposition as follows: colored by the values of Hindu, Buddhist, Proposition 2: The Javanese tradition is full of animism, dynamism; 2) Jawanisasi (jawanisasi) mystical and philosophical values appreciated Islam to be easily accepted by the Javanese by symbols. (Iman Budi Santoso, 2012: 195). Religius and Belief The first strategy, in essence, is to make Javanese immediately embrace Islam, then in The existence of a religious magical view is everyday life expressed with Islamic values (the characteristic of the Indonesian cultural patterns, practice of the pillars of Islam and the ruling of then this can include various religious views, faith, the application of Islamic law, and other and eliminate the conflicts of confidence with norms of Islamic life) formally or substantially. each other. This religious magical attitude of life The realization of this strategy is apparent in the is seen in the activities of celestial ceremonies establishment of mosques and mosques in the related to the circle of life, such as birth, villages, the use of Muslim dress, greeting every marriage, death, and other ceremonies such as meeting with fellow Muslims, applying the village cleanliness and so on.

14 International Journal of Research in Humanities and Social Studies V5● I1● 2018 The Implementation Ceremony “Bersih Desa” A Cultural Study at Simbatan Village, Sub-district of Nguntoronadi, Magetan Regency division of inheritance according to Islamic law, Of the four kinds of field activities, the help-in- and others. the-scenes of accidents, disasters, and deaths While the second strategy, to promote the values have the highest value of willingness, while the of Islam, more as an effort to internalize or helping tradition in agricultural activities has the harmonize Islamic values into Javanese culture lowest level of willingness, and helping in the so that these values can be accepted easily preparation of parties and ceremonies has a high without causing significant problem. For value under the helping in the event of example, incorporating Islamic values into accidents, disasters, and death. stories, characters, and puppet shows. The The practice of gotong-royong(helping each creation of Javanese songs with Islamic other)build cooperation. With gotong-royong, metrums (mijil, kinanthi, pucung, sinom, all assignments, job will be easier. According to asmaradana, dhandanggula, pungkur, Koentjaraningrat, 1969: 35), there are three maskumambang, durma, megatruh, and values that villagers realize in doing mutual gambuh), writing a various kinds of fiber by the cooperation: first, the person must realize that in poets of tasawuf breath java, and moral his life he is essentially depend on his teachings Which comes from Islamic values. neighbour, therefore he must always try to Like Yasadipura's Dewaruci fiber, Wirid maintain the relationship Good with each other; Hidayat Jati by Ranggawarsita, and Wedhatama Second, the person must be conformist, by Mangkunegara IV. meaning that one should always remember that From the above discussion, we can find the he should not strive to stand out, above all following findings: others in his society; Third, people must Finding 5: The religious magical life attitude of maintain harmony based on the habit of salvation and prayer in the implementation of deliberation, namely the process of decision the Village Clean Ceremony. making with each other consult. Finding 6: Religious values and beliefs become According to Magis Suseno, 1991: 50) ideally the inner motivator of the community to always musyawarah is a procedure that all voices and hold the ceremony of Bersih Desa. opinions are heard. All votes and opinions are considered equally true and help to solve the Based on findings 5 and 6 above, it can be problem. Deliberation seeks to achieve the formulated propositions as follows: Proposition agreement among the wishes and opinions of 3: Religious attitudes and local beliefs are participant. The unity is a guarantee of truth and factors in maintaining cultural customs as the accuracy of the decision to be taken, because cultural heritage of spiritual value. the truth is contained in the unity and harmony Mutual Cooperation of the deliberative group. Deliberation is a The habit of Simbatan villagers in Bersih Desa process of consideration, giving and receiving, ceremony is carried out with mutual and compromise, and all opinions must be cooperation. All members of the community respected. provide assistance and donations in the The Javanese people are fully aware of their implementation of the bersih Desa ceremony. individual interests as well as in the way of This is as one of the culture of rural society as mutual cooperation as a form of harmony and described by Koentjaraningrat (1992) help one cooperation. In the implementation of bersih another system which in Indonesian called desa ceremony can be done successfully gotong-royong, has different level of its because the value of mutual cooperation and willingness, that is: cooperation between citizen is very closer, so  Helping in agriculture activity, that all joints can be done well.  Helping In activities around the household, From the above discussion, we can find the following findings:  Helping in the preparation activities of parties and ceremonies; Finding 7: The habits of the villagers who help each other and help in the activities of  Helping in the event of accident, disaster, community life. and death.

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Finding 8: People's awareness of the importance Closing of the soul as a form of harmony and As its theoretical implications are supporting / cooperation. enriching theories: First, the cultural theory can Based on findings 7 and 8 above, it can be be described that the occurrence of syncretism formulated propositions as follows: between local culture and Islamic teachings provides significant changes in the belief system Based on findings 7 and 8 above, it can be of society. It can be seen how public relations formulated propositions as follows: with nature, as a form of animism beliefs and Proposition 4: Cooperation and mutual cooperation dynamism that believe in ancestral spirits are are the basic of action in social life. fulfilled with religious attitudes, belief in Islamic teachings is with prayers are recited at Social Change the time of slametan. According to Sztompka (2011: 3) society Second, the phenomenological theory that can constantly changes at all levels of its internal be described by phenomenon of Bersih Desa complexity. In sociological studies, change is ceremony as proposed by Husserl that the main seen as dynamic and nonlinear. In other words, task of phenomenology is to interconnect people changing does not occur linearly. Social change with reality. Husserl says reality is not different in general can be interpreted as a process of thingseparate from the observing human being. change or change of structure / order in society, That reality manifests itself, or according to including a more innovative mindset, attitude Martin Heideger, who is also a phenomenologist, and social life to earn a more dignified life. "The nature of reality requires human existence." Based on the theory of social change, it appears In line with Husserl, Schutz used his interpretation that changes in the implementation of customs, scheme to rationalize his personal phenomenology in everyday life. This becomes a stock of values and culture of " Bersih Desa " are knowledge that enables him to understand the characterized by an increasingly simplified meaning of what other people say or do. The operation, and the cultural values of the village stock of knowledge, according to Schutz, is the have not been "sacred", especially the views whole rule, the norm of the concept of from people who have of A strong Islamic appropriate behaviour, etc. that all provide a religion, which wants the purity of Islamic frame of reference or orientation to a person in teachings in accordance with the Qur'an and as- giving an interpretation of everything that Sunnah brought by Prophet Muhammad SAW. happens around him before taking an action. From the above discussion, we can find the Thirdly, In line with Talcot Parsons theory (in following findings: Jocobus Ranjabar, 2013: 7) for functional analysis covering all social systems including Finding 9: Implementation of bersih desa relationships, small groups, families, complex ceremony is not followed by all citizens at the organizations, as well as the whole society. As a event of salvation, kenduri, and tirakatan. social system, it has an interdependent part of one another in a unity. They all relate to one Finding 10: The implementation of the bersih another in a mutually beneficial culture. The desa ceremony undergoes a shift from very relationship between citizens and citizens, sacred to non-sacred. between citizens and village apparatus in the Based on findings 9 and 10 above, it can be implementation of the Clean Village ceremony formulated propositions as follows: in Simbatan Wetan Village Simbatan Village Nguntoronadi Magetan Subdistrict is a relationship Proposition 5: The shift in socio-cultural values in social organization as a social system consist in the implementation of the bersih desa ceremony of individuals who interact with each other. takes place evolutionarily. These elements form the structure of the social Based on the above minor propositions, a major system itself and regulate the social system, proposition may be formulated as follows: namely Tradition Ceremony "Bersih Desa" as a culture  Belief (knowledge), is implemented by synchronization between  Feeling (sentiment), local culture and harmonious religion.

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 Goals, goals, or ideals, gain a more dignified life. Clean village ceremony seems to be a change in the implementation. The  Norms, socio-cultural values of the village clean  Status, ceremony have not been done "sacred", especially the views of the faithful Muslim  Rank or rank, community with their stance.  Power or influence, The results of this research in principle are  Sanctions, expected to provide input for decision makers, institutions involved in making decisions so that  Facilities or facilities, and the lives of citizens full of peace, comfort,  Stress-strain. togetherness, mutual cooperation, unity, and unity of citizens. Fourth, the theory of social interaction as proposed by Berger (1991: 3-5) that the CONCLUSION dialectical process that manifests in three The results of this research in principle are fundamental steps, namely externalization, expected to provide input for decision makers, objectification, and internalization. Through institutions involved in making decisions so that externalization, society becomes an ideological the lives of citizens full of peace, comfort, and unique reality. And through internalization, togetherness, mutual cooperation, unity, and humans are a product of society. Objection is unity of citizens. the result of physical and mental activity, which From the results of this study, theoretically and then appears before the maker as an outward practically can be put forward some suggestions activity other than its original state. as follows: Fifth, the Symbolic Inter actionist theory, the  In order societies can receive a bersih desa symbolic interactionism approach places great ceremony culture, there needs to be a deep emphasis on active and creative individuals assessment, so people accept it as a form of rather than other theoretical approaches, local culture that needs to be preserved. emphasizing active and creative individuals. This symbolic interactionism approach assumes  The values taught by religion should be a that everything is virtual. In relation to the reference in carrying out the bersih desa meaning of social behavior for clean village in ceremony, so people can accept it. Simbatan village, Nguntoronadi Subdistrict of  There needs to be a complete renovation Magetan District, the actors give value or around the location Mbeji sendang in order interpreted or understood differently depend on to serve as a tourism object. who sees from society, whether as a community leader, or from community members. Here the  The results of this study are expected to be a author tries to find the values of social theoretical reference for further researchers ceremonies clean culture of the village and in understanding the phenomenon of Bersih interpretation and understanding of interactions Desa ceremony as one of the ancestral between communities. In other words, this cultural heritage that needs to be preserved. theory the author uses to try to dismantle the REFERENCES socio-cultural values of a particular action by capturing the intentions and desires of the [1] Budiono Herusatoto. 2008. Simbolisme Jawa. community on its symbolic interaction in the Yogyakarta: Ombak. framework of clean implementation of the [2] Glasser, B.G. & Strauss, A.L. 1995. The village. Discovery of Grounded Theory, Strategies for Qualitative Research. Chicago: Aldine Sixth, the theory of social change, in line with Publishing Company. the opinion of Sztompka (2011: 3) society [3] Jurnal Kejawen (Online), Vol. 1, No. 2, always changes at all levels of internal (http://www.books.google.com/books?id=k5cn complexity. In sociological studies, change is 1iEadxgC, (Diunduh 4 April 2013)). seen as dynamic and nonlinear. The process of [4] Jurnal Sasda-Imbasadi (Online), imbasadi.word social change in society, including a more press.com/.../tradisi-merti-desa-bayunmarsiwid innovative mindset, attitude and social life to wi-lestari-uns/Koentjaraningrat.1997.Kebuday aan. Mentalitas dan Pembangunan.. Jakarta:

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Citation: Ibadullah Malawi and Lestari Sri. "The Implementation Ceremony”Bersih Desa” A Cultural Study at Simbatan Village, Sub-District of Nguntoronadi, Magetan Regency" International Journal of Research in Humanities and Social Studies, vol 5, no. 1, 2018, pp. 11-18. Copyright: © 2018 Ibadullah Malawi and Lestari Sri. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

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