Mudik, Tradition And Culture In Indonesia

Mudik or Pulang Kampung originally means activity of migrant worker called merantau in Bahasa to return their hometown to celebrate Idul Fitri (Lebaran in Bahasa) with their family, the religious feast in Moslem calendar. There is no idea when this tradition begins exactly in Indonesia. Today mudik or homecoming, not only affiliate with Moslem, but it has been practice in other religion and become national tradition in every Indonesian religious feast day event. While according to demography, mudik phenomena linked with urbanization, the reality doesn’t always cause negative image. Mudik impact in positive way was increasing the regional economic. Pemudik (people from overseas) or perantau (migrant) commonly carry money and things called remitan
How both of tradition and culture perceived as Indonesian national identity could strengthen religious social life in Indonesia. Second, topic discussion will focus on mudik tradition in Indonesia feast day. The third part of the paper deals with the impact of mudik tradition on social harmony in Indonesian society. This part, will explores why people are willing acquiesce their riches to whole family in their hometown during working overseas? Whether, it has means only symbol of success or mudik tradition have deep root of culture in human relation to help each other by shared prosperity? Furthermore, this paper has also elucidated exactly how this tradition had effected on family bonding that reflects the values of civilization. However mudik has influenced every generation as part of religious social life and the reflection of cultural identity in
In contrast, for centuries, Indonesia has been known as a place of peace because of its long history of religious tolerance (Roberta R. King, 2014: 71). Transition to democracy caused the state had passed the process. The phase what called starting transition, which begin with some kind of break authoritarian regime, a repressive one-party, state, a military dictatorship, situation of armed conflict or widespread violence (Elin Skaar, Camila Gianella Malca, Trine Eide, 2015: 34). Transitions in Indonesia may be taken years until today, but on the other hand according to Elin’s this is the process whereby a society progresses from non-democratic to more democratic regime. Nevertheless, the religious and ethnic conflict in early Reformation not only becoming a part of Indonesian history, but also learning process to a society in consciousness of