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Eduvest � Journal
of Universal Studies Volume 3 Number 1, January, 2023 p- ISSN
2775-3735- e-ISSN
2775-3727 |
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NYONGKOLAN TRADITION OF THE
SUKARARA INDIGENOUS PEOPLE OF LOMBOK MIDDLE IN A COMPARATIVE APPROACH TO
LEGAL ANTHROPOLOGY |
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1 Surya Kusuma Wardana,
2 Suparno, 3 Emy Handayani 1Universitas
Darul Ulum Islamic Centre
Sudirman, Indonesia, 2,3Universitas Diponegoro,
Indonesia |
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ABSTRACT |
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The Nyongkolan tradition of the Sukarara
Central Lombok community can last a long time as a crystallization of noble
habits in the implementation of the Nyongkolan
tradition which is accepted as a custom of the Sukarara
Central Lombok community and its imp lementation is
supported by legal protection in comparative studies of legal anthropology in
accommodating the preservation of the Nyongkolan
tradition from extinction, a tradition which is the guardian of the Nyongkolan tradition preservation. The Nyongkolan tradition in the study of a comparative
approach is to compare one regulation with the reality that occurs in the Sukarara Central Lombok community through the Marriage
Law no. 1 / 1974, so that nyongkolan marriage or
traditions as traditions related to the authority in determining custom system
of Sukarara village, Jongat
district, Central Lombok.� The theory
used by the researcher in this study is the theory of Cultural Relativism
which views local wisdom as a tradition, addressing the reality of plurality
and religion through understanding the traditions and culture of the
community in maintaining traditions in the local wisdom of the indigenous Sukarara Central Lombok community. The suggestion used in
this study, the government of West Nusa Tenggara Province should synergize
with the reality that occurs in the indigenous Sukarara
Central Lombok community while maintaining local wisdom of the local
indigenous people |
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KEYWORDS |
Nyongkolan Tradition, Central Lombok, Comparative Approach to Legal Anthropology |
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This
work is licensed under a Creative Commons Attribution-ShareAlike
4.0 International |
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INTRODUCTION
Religious culture refers to the similarity of�� identities of an interaction in a society
that lives somewhere.� A culture contains
messages of religious teachings that show spritual
values�� and self-esteem of a person /
group through interactions in social relationships so as to form patterns of
interaction which colors social life. Diversity in all aspects of human life is
a reality that is impossible to avoid. Related to n the plurality of Indonesian
culture has a very fair and democratic motto "Bhinneka
Tunggal Ika".��
This motto has the meaning that Indonesia is one of the countries in the
world consisting of various tribes, religions, races, cultures and languages
that are different but in unity Indonesian.
The people of Lombok, especially Central Lombok, are known as
heterogeneous societies with relatively complex multiethnic, multicultural and
multi-religious conditions and directly give rise to ethical diversity is and
culture in Lombok.� So that the Lombok ethnic
community which is Muslim is the majority community�� is expected to tolerate the conditions of
diversity, on the contrary the socio-cultural conditions of�� the Lombok ethnic community. This is in line
with the "principle of reciprocity", reciprocity, mutual and
receiving principles put forward by B. Mallinowski.� This principle serves to maintain solidarity
and integrity in common life as a society (Koentjaraningrat:� 1980: 168).��
In other words, minority cultures will follow the general pattern
prevailing in majority societies (Shadily, 1993: 86-87).�
�Lombok Island is an island in the Lesser Sunda and Nusa islands
Southeast separated by the Lombok Strait from Bali to the west and Alas
Strait to the east of Sumbawa.� The
island is round in shape with a kind of tail on the west side 70 km long.
The implementation of nyongkolan is considered
a form of cultural preservation, on the one hand there are also those who
criticize the rampant deviations that occur.�
The authority of the Sasak traditional figures
played a role in legitimizing this nyongkolan
event.� By quibbling as an ancestral
tradition that needs to be preserved and there are things that will happen if
it is not implemented.��� It is this myth
that makes the sacredness of the implementation of nyongkolan
still exist and become a ceremony. In ancient traditions, nyongkolan
could only be performed by the families of Sasak
kings or nobles.� This habitatus is the inheritance of the�� Sasak community
and isstandardized into a�� custom carried out by ordinary people (jajar karang) when carrying out
marriage.
The Sasak tribe who live in jongat district of Central Lombok have knowledge obtained
from generations from their ancestors about the marriage of the local
community. In the local people of the Sasak tribe,
cultural values from various countries are mainly through orders for artworks
other than those produced by the people of Central Lombok.
�Nyongkolan
tradition The central Lombok community can be studied with a comparative
approach to legal anthropology, namely comparing one regulation with the
reality that occurs in society in the nyongkolan
tradition�� based on the laws and
regulations, namely the Marriage Law Number 1 Tahun
1974 contained in Articles 1 to 5.� In
Chapter 1 it is stated that marriage is the inner birth bond between a man and
a woman as husband and wife with the aim of forming an eternal and happy
home��� based on the Lordship of the Maha Esa.� Article 2 states that marriage is valid, if
it is carried out according to the laws of each religion and belief.� Talking about the marriage of the Sasak community in Central Lombok cannot be separated from
the term merariq.�
Merariq is a ritual performed to start a
marriage. Where in the process is a very unique phenomenon and entrenched and
cultivated in the Sasak Tribe community on the island
of Lombok, West Nusa Tenggara.�
In the marriage of the Sasak tribal community,
there is an acculturation of legal pluralism in the procession, namely
Religious Law, Customary Law and the Law governing Marriage Law No.1/1974,
namely the��� Nyongkolan
tradition of Central Lombok can believe that religion and custom alike can go
on withoutanother hypocrisy.� Moreover, the customary institution with all
the symbols that are owned is a form of embodiment of the teachings of Religion
(Islam in this case).�� The value system
in Sasak culture consists of 3 layers, the deepest
layer is basic/philosophical values, the second layer is a moral buffer and the
third layer�� is an applicative symbol
from the previous two layers. In the first layer, there is an overlapping value
that motivates the Sasak people to be proper (right),
obedient (obedient), pacu (diligent), solah (good) and pious (pious, peaceful). In the second
tier are the values of maliq (prohibition, no-go) and
merang (spirit of doing good and positive), while the
third layer, collective practice to build the common good such as sangkep (deliberation) and lain-lain. In this third layer,
the term krame (norm) and awig-awig
(rule) is known which is used by the Sasak people to
regulate life together in harmony. So it can be concluded socially that straight
living is the most core philosophy of life in Sasak
society in the Islamic perspective, namely overlap, maliq,
merang which is then passed down to specific cultural
and behavioral institutions that maintain the harmony of the relationship
between man and God, nature and others.�
�� The purpose and benefits of
this research, which in essence is to��
contribute to the development of Sasak
culture, namely the marriage of the sasak tribe� as traditions�
related to� them gaining authority
in� determining the customary� system as the realm of power in the Sasak� people.
RESEARCH METHOD
This type of legal research is an overview of how to examine the problem to
be used in a legalresearch. This study use
socio-legal studies. Socio-legal studies aim to obtain knowledge about how the
relationship between Hukum and society with factors affecting the
implementation of law in society. This study is generally carried out by
conducting direct research in the field with the aim of collecting objective
data.
��� Socio-legal research is research
that intends to understand phenomena about what the research subject
experiences such as behavior, perception, motivation and so on. The non-rigid
nature�� gives the researcher the
opportunity to interact directly with the informant, so that the researcher can
capture and reflect carefully on what is said and done by informant.
�Thus, in this approach law is not
only seen as a norm (das sollen) both written and
unwritten law, law is also seen as social behavior, culture, flow of sein. The
approach method is a determinant of the theoretical framework to be used. In
between, the approach is also useful for determining the conceptional framework
to be used. The research approach is used to determine from what aspects the
object of research will be studied.
The approach method used in this study is the statute approach.�� Research
is carried out by conducting studies on laws and regulations, which are related
to the problems raised. Furthermore, research is also carried out by reviewing
library data and reference references, which are in accordance with predetermined
laws and regulations and regulations. It is also possible to conduct interviews
with regulators of laws and regulations, which are intended to find a
foundation and a more in-depth explanation of legal products said.�
Researchers who use the statute
approach method need to understand the hierarchy and principles in
legislation. Hierarchical development is used to determine the consistency and
suitability of laws and regulations, both vertically and horizontally. An
understanding of the principles is also necessary to strengthen the
understanding of hierarchy.� As well as
the understanding of the principle of lex superior derogat
legi inferior
and the principle of lex specialis derogat legi generali
RESULT AND DISCUSSION
Culture�
Koentjaraningrat (2009:146)�
Culture/culture comes from
the Sanskrit word buddayah, which is the plural form
of buddhi which means mind or reason. Thus culture can
be interpreted as things related to reason.�
Culture has the meaning of
the result of creation, karsa, taste.
Lutan (2010:7)
Culture is as values,
attitudes, beliefs, orientations and assumptions that are prevalent in a
society to solve its problems that are passed down from one generation to the
next
Mulyana and Rahmat (2010)�
Culture has to do with how
humans live. Formally culture is defined as the order of knowledge, experience,
beliefs, values, attitudes, meanings, hierarchy, religion, time, role, public
relations, concepts of the universe, material objects and belonging acquired by
a large group of people from generation to generation through individual and
group efforts. Culture is spread through imitation as well as observation.
Society and culture have a
very close relationship, where human behavior gives
birth to a culture that is carried out ajeg and
metamorphoses into a tradition upheld by a society that is believed to be full
of theological and philosophical values that include the relationship between
man and his God, between fellow humans and humans with nature. The culture contained
in the community in one area is different from the culture of the people in
another area. This is because of the different historical backgrounds of the
community so that it affects the way the community behaves and the value system
it adheres to.
Nyongkolan Tradition
Nyongkolan is a
traditional activity that accompanies a series of events in the marriage
procession at the Sasak Tribe in Lombok, West Nusa
Tenggara. These traditional activities include the parade of the bride and
groom from the bride's house, accompanied by the groom's family and relatives,
wearing traditional clothes, as well as musical groups that can be gamelan or
tambourine growers, or accompanied by Beleq Drums
among the nobility until the nyongkolan tradition is
one of the mandatory ceremonies in the wedding procession. Nyongkolan
is the culmination of the stages of marriage rituals in the local community,
especially the Central Lombok Community.�
So it is hoped that there will be no clash of
cultures that cause the backwardness of the Sasak
community and no longer obey moral and religious boundaries. Efforts to avoid
this are carried out by awareness to the community of disciplines in carrying
out Nyongkolan traditional events. The agreement on
the form of control is that when accompanying, it is escorted by the
authorities by requiring to report every time there is a nyongkolan
event to avoid traffic jams and other conflicts, not neglecting prayer time.
According to Matthew Arnold (2006: 5) in Culture and Anarchy mentions culture
is the best that can be thought of and pronounced in the world. Nyongkolan culture as a sacred tradition in marriage
accompanied by beleq drums which are claimed to be
indigenous to the region, so when there is a cultural transformation,
especially herding art using kecimol, popular culture
is no longer based on fair values. Nyongkolan with beleq drums as high culture, and kecimol
as lowly culture. This has an impact on the beleq
drum being less interested, while kecimol as an art
that arises from people's creativity is mass culture as a realm for freedom of
expression and entertainment of the people who carry out traditions.� Cultural traditions and civilizations
denounce mass culture because it threatens the cultural standards and authority
of aristocrats ,�
while adorno and horkheimer
attack mass culture for depoliticizing the working class and supporting
adherence to the absolute power of capitalism (Storey, 2015: 74).
The role of traditional
parties, religious leaders is also important to make the community aware to
stay within the limits of reasonableness when carrying out traditional events.
The realm of culturalists, religious leaders, and the community in view of the
system of carrying out traditions is a space for discourse that confirms each
other. It is not that each other's truth claims should be the dominant view,
but how this gives rise to a fluid attitude in society regarding expressive
movement space in the arts and carrying out traditions at every level of
society, which includes: The Patrician / nobility, the Pruangse
Group, the Feather Ketujur Group.
Thus, Sasak
indigenous parties or nobles who transform into culturers
who have been eliminated and do not get a position in the sasak
leadership or in the government, one of the realms for building power (MAS),
then the policy policies that are trying to be decided through the Sasak Customary Assembly as an effort to build their
authority that re-controls the joints of Sasak
people's lives in a high cultural discourse that needs to be preserved.
Traditional figures who are members of the Sasak
Traditional Assembly (MAS) usually consist of Sasak nobles� (menak) with the title Raden�
(for� men), Dende
(for women), Lalu (men) or Baiq (women) is a
customary authority that is a reference when carrying out traditional
ceremonies of the Nyongkolan tradition of the Sasak community in Central Lombok.
It can be concluded that
culture is not only what forms its participation but people in a group actively
shape its culture. Culture is not seen empirically solely, historically, the
process of its formation, in other words between man or agency and structure or
between habitus and realm there is a continuous dialetic
process in a particular social space (Kumbara, 2008:
317). So that the habitatus and customs of the people
of Central Lombok can last a long time as the crystallization of noble customs
in the implementation of the Nyongkolan tradition of
Central Lombok which is accepted as a custom of the people of Central Lombok
and its implementation can be supported by legal protection of the Nyongkolan tradition studied in a comparative approach to
legal anthropology that examines the policies of legal regulations made to
accommodate the preservation of the Nyongkolan
tradition of Central Lombok� in the form of
a Regional Regulation of West Nusa Tenggara Province that protects the Nyongkolan tradition from extinction a tradition that
should need to be protected for the preservation of the traditions of the
people of Central Lombok.
�
People of Central Lombok
Central Lombok was created
by God when he was showing His omnipresence and creative omnipresence. Sukararae Village is located in Central Lombok Regency. Sukararae Village is an area that shows an aura of culture,
nature and religion.
Sukararae Village
is one of the main tourist destinations for tourism in Lombok as a life
medicine for the community which is used as a spreader of Islam.�
�The life of an agrarian society combined with
a high artistic spirit. The acceleration of cultural change will appear more
prominent when contacts of different cultures occur more intensively either
through diffusion/acculturation. In other words, the cultural process will
appear various acts of rejection or acceptance of new elements and the
substitution of old values with new values with various consequences. Thus, in
cultural contact in addition to changes / changes in old values, also local
elements can still survive / survive / be maintained due to the influence of
several factors.
The influence and role of the royal family in
life
The local community is still
strong and respected also because the family itself is willing to embrace and
blend in the life of the community.
So it can be
concluded that the supporters of culture are the People of Central Lombok, so
that what is known as ethnic for him changes which has the characteristics of
an ethnic identity attached to himself and his group. The sense of awareness of
Lombok culture is strengthened by the unity� of the Lombok language, Islam and the
unity of its historical and cultural journey.
In everyday life, the behavior of the people of Ditakui
is based on the values of the Islamic religion and the philosophy of harmony
and balance in life between man and man, man with the Creator and man with
Environment.
�These principles are internalized and
institutionalized in the social structure of Lombok society, especially Central
Lombok and become the view of life of the Lombok people, both in develop
knowledge systems, patterns of behavior, attitudes,
values, traditions, art and so on. In the end, the philosophy of harmony and
balance in life becomes the ideology and core values / core teachings in the
life and culture of the Lombok people, especially the people of Central Lombok,
because the indigenous people of Central Lombok are the guardians of the
tradition and purity of Lombok's ethnic engineering identity and also come from
other ethnicities who migrated to Lombok, especially Central Lombok.
Theory of Cultural Relativism and
Theory of Social Practice�
�Cultural relativism is that every culture has
a very fundamental system method that is believed and made into principles or
norms that are considered, valuable, valuable that are used as guidelines in
people behaving, acting well with others, individuals, groups. �Rachel (2004:2), each particular culture has a
different moral code.
Thus the
Theory of Cultural Relativism using the approach of local wisdom values can be
said to be effective because it is deeply rooted and mjd
guidelines in society. This approach is carried out in order to create order /
harmony in a society that has many tribes, religions, races / goals, religions
and cultures.
In principle, society or
people respond to the reality of plurality, plurality, and religious
differences by emphasizing the values of inclusivity, tolerance, respect or
vice versa highlighting exclusive, suspicious, hateful and intolerance
attitudes as determinants for the reality of plurality in the effort for peace
between religious people. Understanding religion basically understands the
culture of society as a whole with its various dynamics that are factually very
diverse.
Theory of Social Practice
Bourdieu's concept of
thought in this study refers to what is an aspect of social life practice in
the form of habitus, realm (field), capital (capital),� differentiation of tastes
(distinction), doxa (symbolic dominance). Habitus is a habit that is reproduced
and becomes a common view in society as a standard provision.
In this case, the nyongkolan tradition was a custom of the Sasak nobility, when carrying out marriages as a
publication and differentiator on the social structure of the Sasak society, it was then crystallized into customs to be
carried out in that community. First, the concept
Habitus Bourdieu as a theory
for dissecting social practice in the implementation of this tradition is a
form of inheritance / transfer (transposable) from the nobility to the society
of the reef ( Bourdieu, 1990 in Harker et al, 2009 : 13 ). Second, the realm
(Field) is a territory, domain, field where forces are partially autonomous and
are also a realm in which the struggle for positions takes place (Mutahir, 2011:
66-67), The concept of realm in the nyongkolan
tradition is a space for a battle between discourse and sacredness in the
implementation of the nyongkolan tradition with a beleq drum supported by indigenous parties or culturalists
as the dominant class and nyongkolan with kecimol as an entertainment room,� but still in the realm of carrying out
traditions supported by the jajar karang
community (ordinary people). Third, capital (capital). Capital in the social
system of the Sasak community is in the form of
cultural capital and social capital owned by indigenous parties with the title
of nobility (Raden, Dende, Lalu, Baiq)
or the religious title of a religious figure (Tuan Guru). Cultural Capital is
the authority for the dominant class to give a view to the social practices of
society that give rise to symbolic domination or doxa to the people of the
coral jajar (ordinary society). Fourth, Doxa in the
form of the view of the indigenous parties belonging to the Sasak
Customary Assembly towards what is said to be modernity in the nyongkolan implementation system is incompatible with the
custom of banning nyongkolan with kecimol
and its modernity is legitimized through awigawig
which is raised to limit the expressive space of the arts community and the
realm of entertainment for the community.�
Fifth, distinction (distinction), in this case arises with regard to the
difference in taste between social classes in Sasak
society in the system of implementing the Nyongkolan
tradition of having to use beleq drums and some
processions of sorong serah
aji krama (Session of the Traditional Assembly) in its arrangement. This is
also related to the concept of habitus at the beginning that those who make the
procession are christened as a form of nobleness for their existence in the
midst of the Sasak community, Lombok, NTB.�
Theory of Cultural Relativism
Another term is cultural
relativism is the principle that the beliefs and activities of each person
should be understood according to the culture of the person himself. This
principle was pioneered by Franz Boas. Relativism comes from the Latin word, relavitus which means relative, in line with the meaning of
the word in general relativism argues that differences in man, culture, ethics,
morals and religion. As an ethical understanding and view, relativism argues
that good and evil, right and wrong depend on each person and the culture of
their community, especially the Nyongkolan culture
and traditions in the people of Central Lombok.
�It can be concluded that cultural relativism
is the view that there is no culture that is superior to other cultures when
comparing morality, legal, political and other systems. His philosophical
notion that all cultural beliefs are equally valid and truth itself is relative
depending on the cultural environment. Those who hold cultural relativism argue
that all religious, ethical, aesthetic, and political beliefs are at all
relative to individuals in cultural identity. So that cultural relativism is
able to describe the fact that the function and meaning of an element of
culture depends on the way in which it develops.
Until now, the nyongkolan tradition still continues in the people of
Central Lombok even though it has begun to fade, this is due to the lack of
public concern for Nyongkolan culture which is Sasak culture, although in fact this nyongkolan
tradition really needs to be preserved by the people of Central Lombok because
this tradition is a characteristic of the island of Lombok.�
The people who will do nyongkolan all wear Lombok traditional clothes, namely Sasak traditional clothing in its development influenced by
ethnic Malay, Javanese, Balinese and Bugis cultures. Because Sasak culture and traditions are religious, Sasak clothing is adapted to the religious rules adopted
(the majority of Sasak people, followers of Islam).
The Sasak tribe is known as a portrait of a major
reference mosaic and ideological lens in understanding and evaluating change.
Islam has a very urgent role in Facing cultural changes and acculturations in
social life.
CONCLUSION
The data
that have been analyzed are drawn conclusions using an interpretive deductive
way of thinking. Deductive analysis is a mindset based on a fact of a general
nature, then a conclusion is drawn that isof special
significance.�� Interpretive deductive
means that in analyzing, it is possible to have an opinion, view, or
interpretation of the data found. It aims to find patterns, models, themes, and
theory.
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