·Ruwatan Rambut Gembel (Sticky and Twisted Hair Ritual)
This ritual is a tradition lived in Kejajar district, positioned about 17 kilometers northern of Wonosobo capital regency. In this region, many children have sticky and twisted hairs (rambut gembel), and according to local tale, these sticky and twisted hairs are given by someone called Ki Kolodete. Locals say that rambut gembel is a disaster, so a ritual for rambut gembel must be held. When rambut gimbal is cutted without ceremony the children will be ill-weakly. In traditional ceremonies the child can ask anything, and the parents must be accepted. Sometimes the requests are unique such as a box of eggs, a suck of chicken, etc. If ruwatan not upon a request, even though cutting has been done, the gembel will oddly grown again, according to some expert, rambut gembel might have been hereditary disease or phatological symptom, owing to the fact that their descendant, Ki Kolodete also had Rambut Gembel.
·Nyadran Suran of Gianti sub-Villagers
This ritual is an anniversary ceremony for Gianti sub-village, a part of Kadipaten village, Selomerto district. It is often then followed by a ritual called Merdi Dusun combined with Tenongan ceremony. After the activities, then an art performance is held on the night until day changing to next. This is an expression of gratitude to God.
·Nyadran Suran of Pagerejo Villagers
This ritual is almost the same as the one in Gianti sub-village. It is held every Syuro 1st. In this ritual, Pagarejo villagers do bathing ceremony in Surodilogo spring, to clean the bodies and souls of villagers. This is also an expression of gratitude to God.
2.Indonesian Culture
Indonesian culture is multicultural, Indonesian culture is not plural because plural refer to the Indonesian people. It is multicultural because there are many different cultures from different areas. Indonesia is a plural nation but the culture is multicultural, and there is an understanding and a respect of different culture. For example, Batak people that live in Java Island, which have Batak cultures, understand and respect to the Java cultures and vice versa. So they can live together in one social area as a group.
Mental programming leads to person having same behaviors in similar situations, so we can predict a person’s behavior or people’s behavior if we know their mental programming and the situation. Our mental programs are physically determined by states of our brain cells. We cannot directly observe mental programs but we can observe behavior, words, or deeds. Every person’s mental programming is partly unique and partly shared with others.
There are three levels of uniqueness in human mental programming that consists of universal, collective, and individual level. The most basic of mental programming is universal level, in this level, mental programming is shared by all mankind. The collective level of mental programming is shared with some people in groups or categories. Language, which is part of culture, is learned in this level. The top level is individual level which is the truly unique part, each person is different and unique, because people have different mental programs.
Mental programs can be learned, and better if they are learned when we are young, it will be easier than if we start it in mature age. There are two kind of operationalization of mental programs, they are provoked behavior and natural behavior, and each of that can be verbal (words) and nonverbal (deeds). So, there are four kind of behavior, provoked words, natural words, provoked deeds, and natural deeds.
Values can be defined as an attribute of individuals as well as collectivities. Each person has many values in their life, and other people can agree with one person’s values or disagree with it. One value can be good in some people’s point of view or can be bad in another. Values are very subjective and each person has different subjective sign so that their values are different and most people hold some conflicting values.
Values are distinguished into desired and desirable, what people think ought to be desired isn’t always same with what they actually desire. Values are different with behavior, values also cannot be equated with deeds, it’s simple because behaviors depend on the person and the situation. Based on nature of a value, values can be distinguished into the desired and the desirable value, and based on the dimension of value, there are intensity and direction, and based on dominant outcome, the desired most has outcome in both deeds and words but the desirable has outcome in words. Important, successful, attractive, and preferred belong to terms used in measuring instrument of the desired values, whereas good, right, agree, ought, and should belong to terms used in measuring instrument of the desirable values. Based on the corresponding behavior, the desired value has choice and differential effort allocation, and the desirable value has approval or disapproval. Person reffered to in measuring instrument of the desired are ‘me’ and/or ‘you,’ and person reffered to measuring instrument of desirable are people in general.
Culture is defined as the shared patterns of behaviors and interactions, and affective understanding that are learned through a process of socialization. These shared patterns identify the members of a culture group while also distinguishing those of another group. Values can be found in one person or individually, but culture only can be found in group of people or institutions. The institutions include the family, education system, politics, and legislation. The major group of population has the value system that became societal norms. The ecological factors and societal norms influenced the culture of each institution that raised the consequences of culture. The consequences are structure and functioning of institutions that consist of family patterns, role differentiation, social stratification, socialization emphases, education, religion, political structure, legislation, architecture, theory development. Each institution has different culture because the different norms and the different ecological conditions, those ecological factors are geographic, economic, demographic, genetic, historical, technological, and urbanization that led to different structure and functioning of institutions.
Ethnocentrism is the tendency to look at the world primarily from the perspective of one's own culture, that one's own race or ethnic group is the most important and that some or all aspects of its culture are superior to those of other groups. Ethnocentrism is already present in the instruments used in data collection. To avoid ethnocentrism in data collection, the instruments should be developed cross-culturally. In fact, ethnocentrism still present in the decision, and it is also found in divulging of research results. The ethnocentrism has been the main reasons for the lack of advance of the art.
Language is part of culture that became the systematic study and theory-building. We can learn foreign language because language is a learned characteristic, but we have to learn about that foreign culture too. If we learn an additional language which is foreign language and we don’t know about its culture, we could find difficulties in translation. Because translation not only just translate the words or sentences but also translate the sense and also the style of the language, by knowing the culture will make the translation is natural and easily understood. In some cross-cultural studies, the translation is needed for research instruments. In that chase, sometimes error translations are happened, but it can be randomized if we able to increase the number of languages used.(Ulvia-2009)
The Alto do Cruzeiro is one of three shantytowns surrounding the large market town of Bom Jesus in the sugar plantation zone of Pernambuco in Northeast Brazil, one of the many zones of neglect that have emerged in the shadow of tarnished economic miracle of Brazil. For the women and children of the Alto do Cruzeiro the only miracle is that some of them have managed to stay alive at all.
The Northeast is a region of the vast proportions (approximately twice the size of Texas) and of equally vast social and development problems. The nine states that make up the region are the poorest in the country and are representative of the Third World within a dynamic and rapidly industrializing nation.
Life expctan in the Northet is ony forty years, largely because of apallingly hugh rate of infant and child mortality. Approximately one million children Brazil under the age of five die each year. The children of the Northeast, especially those born in shantytowns on the periphery of urban life, are at a very high risk of death. In these areas, children are born without the traditional protection of breast feeding, subsistence gardens, stable marriages, and multiple adult caretakers that exist in the interior. In the hillside shantytowns that spring up around cities or, in this case, interior market towns, marriage are brittle, single parenting is norm, and women are frequently forced into the shadow economy of domestic work in the hornes of the rich or into unprotected and oftentimes "scab" wage labor on the surrounding sugar plantations, where they clear land for planting and weed for pittance, sometimes less than a dollar a day The women of the Alto may not bring their babies with them into the homes of wealthy, where the often-sic infants are considered sources of contaminations, and they cannot carry the little one to the riverbanks where they wash clothes because the river isheavily infested iwth schistosomes and other deadly parasites. Nor can theuy carry their young cildren to the plantation, which are often several miles away. At wages of a dollar a day, the women of The Alto cannot hire babysitters. Older children who are not in school will sometimes serve as somewhat indifferen caretakers But any child not in school is also expected to find wage work. In most cases babies are simply left at home alone, the door securely fastened . And so many also die alone and unattended.
More than 350 babies died in The Alto during 1965 alone--this form a shantytowns population of little more than 5,000. But that was not something surprised. There were reasons enough for the deaths in the miserable conditions of shantytown life. Something that was puzzled was the seeming indefference of Alto women to the death of their infants, and their willingness to attribute to their own tiny offspring an aversion to life that made their death seems wholly natural, indeed all but anticipated.
This ritual is a tradition lived in Kejajar district, positioned about 17 kilometers northern of Wonosobo capital regency. In this region, many children have sticky and twisted hairs (rambut gembel), and according to local tale, these sticky and twisted hairs are given by someone called Ki Kolodete. Locals say that rambut gembel is a disaster, so a ritual for rambut gembel must be held. When rambut gimbal is cutted without ceremony the children will be ill-weakly. In traditional ceremonies the child can ask anything, and the parents must be accepted. Sometimes the requests are unique such as a box of eggs, a suck of chicken, etc. If ruwatan not upon a request, even though cutting has been done, the gembel will oddly grown again, according to some expert, rambut gembel might have been hereditary disease or phatological symptom, owing to the fact that their descendant, Ki Kolodete also had Rambut Gembel.
