LOPIS: EKSOTERISME KEAGAMAAN MASYARAKAT PESISIR PEKALONGAN, JAWA TENGAH

Irfa Nadhifatul Ulya, NIM.: 23205022007 (2026) LOPIS: EKSOTERISME KEAGAMAAN MASYARAKAT PESISIR PEKALONGAN, JAWA TENGAH. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The coastal community of Pekalongan is characterized by a dynamic, plural, and religious social life reflected in its religious traditions. One of these traditions is Syawalan Lopis, which functions not only as an annual ritual but also as a social space that embodies symbols, values, and collective participation. Unlike studies of religion that generally focus on the esoteric dimension, this research examines religious exotericism as manifested in social practices and public rituals. Therefore, this study aims to (1) analyze how the processions, messages, and symbols within the Syawalan Lopis tradition represent religious exotericism and (2) explain how such exotericism shapes collective meaning, social participation, and social order within the community. This study employs a qualitative approach using field research methods. Data were collected through observation, in-depth interviews, and documentation in Krapyak Village, Pekalongan City. The analysis draws upon Émile Durkheim’s theory of social facts to understand the binding force and social order generated through the tradition, as well as Paul Ricoeur’s social hermeneutics to interpret the symbols, messages, and meanings embedded in the Syawalan Lopis tradition as a social text continuously reproduced within community life. The findings show that the Lopis tradition represents religious exotericism through open, collective, and symbol-laden ritual practices, including communal cooking, collective prayer, and the distribution of lopis, which embody the values of ukhuwah, syukur, shadaqah, and silaturahmi. Furthermore, exotericism within this tradition operates through repeated practices, the formation of collective expectations, and symbolic legitimation that has become deeply rooted in community life. From the perspective of social facts, the tradition possesses a binding force that shapes social order and conformity, while social hermeneutics reveals it as a social text whose meanings are continuously reproduced and expanded, including through digital media and support from the local government. Thus, the Syawalan Lopis tradition functions not only as a religious ritual but also as a social mechanism that forms and sustains social cohesion, order, and the collective identity of the coastal community.

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