%0 Thesis
%9 Skripsi
%A Laili Nafi’atul Khusna, NIM.: 21105040048
%B FAKULTAS USHULUDDIN, STUDI AGAMA DAN PEMIKIRAN ISLAM
%D 2025
%F digilib:74468
%I UIN SUNAN KALIJAGA YOGYAKARTA
%K Rebopungkasan, Tradisi, Pariwisata Budaya
%P 108
%T TRANSFORMASI TRADISI REBOPUNGKASAN TOLAK BALAK LEMPER RAKSASA DI WONOKROMO PLERET BANTUL
%U https://digilib.uin-suka.ac.id/id/eprint/74468/
%X This study aims to examine, research, and analyze the tradition of "rabopungkasan tolak balak" (giant lemper) in Wonokromo, Pleret, Bantul, in 2024. This is due to the alleged desacralization of this tradition. This study uses a qualitative-descriptive approach involving three informants: the Wonokromo Village government, the Wonokromo Village Youth Organization (Karang Taruna), and the Hamlet (village head) tasked with making the Giant Lemper as a symbol of this tradition.  The theory used is a desacralization process approach, but before that, it includes an analysis of modernization, sacralization, rationalization, and then desacralization and commodification. The theory that narrows this desacralization is the Cultural Tourism Theory by Edward M. Bruner. Bruner's idea is based on the concept of "tourism as performance."  Cultural tourism theory analyzes the Rabopungkasan Tradition in several stages. First, Burner explains that culture is not simply "seeing" tradition, but rather, culture sees tradition as a performance with its own identity. Second, Culture as Narrative. Culture displayed in tourism always takes the form of narratives or stories that can be reconstructed to suit the needs of each era. Third, Authenticity is Negotiated. The traditions displayed today are created through negotiations between the host (community and government) and tourists. Fourth, Multiple Realities (many versions of reality). In tradition, there is no "single truth" in cultural tourism.
%Z M. Yaser Arafat, M.A.