SELAGHIAN TRADITIONAL SANCTIONS UPON A PERSPECTIVE OF ISLAMIC LAW (Study on Serawai Community in Air Nipis District, South Bengkulu Regency)

This study discusses the issue of the application of selaghian customary sanctions to the Serawai people of South Bengkulu as well as examines the opinion of Islamic law on these sanctions. This study uses a qualitative method with a descriptive normative legal approach, to unravel the facts found in the field (field research). Based on the data collected through observation and in-depth interviews in the field, it was found that the form of selaghian that is still being practiced is selaghian sebambangan, a type of selaghian performed by a couple (male and female) with both of them secretly running away from the house with no friends, going to the house of a local traditional leader, then being told by someone else to tell the couple’s parents, to pick up the couple and marry them off. Customs impose fines that vary according to the severity of the offense committed. In terms of Islamic law, the provision of customary sanctions in the form of ta’zir punishment is legal and may be carried out as a good custom (‘urf shahih) with the aim of causing a deterrent effect for the perpetrators (zawajir).

KONSEP ILMU PENGETAHUAN LOKAL DALAM LEKSIKON PENANDA WAKTU DAN MUSIM SUKU DAYAK MERATUS [The Indigenous Knowledge Science Lexicon Marking the Time and Season of the Meratus Dayak Tribe]

This study aims to describe the indigenous science in the lexicon of time and season markers by the Meratus Dayak tribe. The method used in this research is descriptive qualitative ethnolinguistic approach. The data in this study are lexicon markers of time and season spoken by the Meratus Dayak tribe who reside in the Balangan Regency, namely Meratus Balangan Dayak, especially traditional leader and balian. Meanwhile the data collection techniques used were participant observation, listening techniques, and record techniques. Data analysis includes: (1) transcribing data obtained through the results of records and records; (2) identifying time and season marker data; (3) classifying data according to lingual form and lexicon function; and (4) analyze and conclude. Based on the results of the analysis it was found that the concept of local science in the lexicon markers of time and season can be classified into two: (1) based on the lingual form and (2) based on the function of the lexicon. The concept of local science is based in the lingual form: first, the lexicon marking the time and season of tangible words which a total of 30 lexicons. Second, lexicons marking the time and season in the form of phrases that include noun caterogical phrases, verb categorized phrases, and numeralia categorized phrases with a total of 21 lexicons. Then, the concept of local science based on the function of the lexicon, among others: (1) the function of the daily time lexicon is as much as 19 lexicon and (2) the time and season lexicon functions with a larger unit of 20 lexicon. Penelitian ini bertujuan mendeskripsikan konsep ilmu pengetahuan lokal dalam leksikon penanda waktu dan musim oleh suku Dayak Meratus. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan pendekatan etnolinguistik. Data dalam penelitian ini berupa leksikon penanda waktu dan musim yang dituturkan oleh suku Dayak Meratus yang bertempat tinggal di wilayah Kabupaten Balangan, yakni Dayak Meratus Balangan, terutama tokoh adat dan balian. Adapun, teknik pengumpulan data yang digunakan adalah observasi partisipan, teknik simak, dan teknik rekam. Analisis data meliputi: (1) mentranskripsikan data yang diperoleh melalui hasil catatan dan rekaman; (2) mengidentifikasi data penanda waktu dan musim; (3) mengklasifikasikan data sesuai dengan bentuk lingual dan fungsi leksikon; dan (4) menganalisis dan menyimpulkan. Berdasarkan hasil analisis ditemukan bahwa konsep ilmu pengetahuan lokal dalam leksikon penanda waktu dan musim dapat diklasifikasikan menjadi dua: (1) berdasarkan bentuk lingual dan (2) berdasarkan fungsi leksikon. Konsep ilmu pengetahuan lokal berdasarkan bentuk lingual: pertama, leksikon penanda waktu dan musim berwujud kata yang meliputi nomina, verba, dan numeralia dengan jumlah keseluruhan 30 leksikon. Kedua, leksikon penanda waktu dan musim berwujud frasa yang meliputi frasa berkategori nomina, frasa berkategori verba, dan frasa berkategori numeralia dengan jumlah keseluruhan 21 leksikon. Kemudian, konsep ilmu pengetahuan lokal berdasarkan fungsi leksikon, antara lain: (1) fungsi leksikon penanda waktu harian sebanyak 19 leksikon dan (2) fungsi leksikon penanda waktu dan musim dengan satuan yang lebih besar sebanyak 20 leksikon.

PASANG RI KAJANG: THE NOBLE VALUES OF KAJANG TRADITIONAL COMMUNITY IN BULUKUMBA REGENCY

This study aimed to describe the noble values of Pasang in the beliefs of Kajang traditional community in South Sulawesi. Pasang ri Kajang is an oral message containing guidance, customary rules, guidelines, and institutionalized norms by Turie Arakna (God Almighty) to the first Ammatoa (the first people) for the all members of Kajang traditiobal community. These oral messages inherited from generation to generation, from the first Ammatoa into the present Ammatoa according to the faith teachings of Patuntung. Ammatoa as a traditional leader is mandated to carry out all the rules containing in Pasang, supervised the teaching violations of Pasang, and practiced the all teachings of Pasang as cultural values growth in Kajang traditional community. The glory of a person depended on his/her obedience to Pasang called Tu Salama (saved people). The people who throughout their lives adhere to the values of Pasang will feel an enjoy life. The essence of Pasang is to surrender to Turie Arakna, which means surrender to the God willing, do all teachings and avoid all prohibitions of Pasang. This study used descriptive qualitative method. Data collection techniques were interview, observation, and literature study, then be analyzed inductively. From the result study, it is known that there were three noble values of Pasang ri Kajang, namely the relationship between humans with their God, humans with humans, and human with nature. The relationship between humans with their God as the embodiment of values of Pasang ri Kajang is the essence of Manuntungi truth based on the Patuntung belief by Kajang traditional community.

Use of Charms in Succession Politics of Traditional Luba Leaders of Kasai Central in the Democratic Republic of Congo

The study focusses on the role of indigenous manga (charms) in the politics of succession in traditional leadership among the Luba people in the Democratic Republic of Congo (DRC). The Luba people possess and use various types of indigenous charms for different societal functions. They play a more salient role in how traditional leadership is practiced in the community. It is already established that, traditional leaders perform various functions within the community including providing security, regulating societal activities, administering justice, resolving disputes and so on. The objective was thus to investigate how the various types of fetishes/charms are incorporated and used in succession in traditional leadership. The study used a phenomenological approach, with data collected from various traditional leaders and charm givers, provincial members of parliament in Kasai in DRC. The findings indicate presence and use of various types of indigenous manga in traditional leadership succession. These come both in the form of symbols, rituals such as the enthroning ceremony of a traditional leader, and following the customs, laws and traditions of traditional leadership. Such traditions or customs include the requirements that a traditional leader must protect everyone in the society, ensure there is justice, accountability, good luck, prosperity and good governance in the community.

Living Teologi Tradisi Tolak Bala Bepapas pada Masyarakat Desa Parit Setia Kecamatan Jawai Kabupaten Sambas Kalimantan Barat

This study examines Islam that lives in the Parit Setia community. In the Parit Setia community there is a tradition tolak bala Bepapas. The purpose of this research is to answer the problems that are the subject of discussion: 1) Definition of the tradition tolak bala Bepapas; 2) Understanding the community's theology of the tradition tolak bala Bepapas; and 3) The values contained in the tradition tolak bala Bepapas. This research is a field research, with a phenomenological approach, qualitative methods, and living theology as a knife of analysis. The findings in this research show that: First, historically the tradition tolak bala Bepapas is a tradition that resulted from a mixture of culture and religion. Tradition is carried out as an effort to avoid all forms of danger, which is symbolized through leaves and is led by a traditional leader (pak Labbai). Second, this tradition has long been rooted so that it is considered sacred. Even though there are differences of opinion in responding to it, this tradition still exists today as a cultural identity of society. Third, the determination of religious values contained in this tradition is based on the principles of tawhid, which substantially have values for relating to nature, maintaining friendship, asking for salvation and as a form of gratitude to Allah SWT. Observing all the findings in the field, it is not an exaggeration to conclude that this tradition is a living Islam (living Islamic theology) in the Parit Setia community.

Ekspresi Wajah Manusia dalam Menanggapi Kehidupan Sebagai Ide Pada Penciptaan Karya Seni Grafis

This work is titled ‘Human Face Expressions in Responding to Life as an Idea on the Creation of Graphic Art Work’. Facial expressions that arise from a person, originated from the interaction of what he sees and what is stored in his mind. In the work that is made, the visual expression of the human face drawn is more focused on Ninik Mamak. Ninik Mamak or better known as the headman is the adat leader (functional adat) in Minangkabau. Ninik Mamak's position is as a holder of sako datuk (datuak) for generations according to maternal lineage in the matrilineal system. The creator chose ninik mamak as an object on the theme raised. The work created is the result of borrowing figures from a number of ninik mamak faces in Minangkabau. Ninik mamak or better known by the name of the ruler is the traditional leader in Minangkabau. Mamin ninik's position as holder of sako datuk (datuak) is hereditary according to maternal lineage in the matrilineal system. Facial expressions born from mamak ninik will later create a response when facing a social conflict that occurs in life. Where culture and customs in Minangkabau began to erode by the development of modern times. This is aimed at introspection and awareness to the public of negative social behavior through mamak ninik's facial expressions and figures in Minangkabau. Cultivation of graphic art created using hardboard cut, hand coloring, and mixed media techniques.

Solidaritas umat beragama dalam melestarikan kegiatan Belimbur pada Upacara Erau adat Kutai Kartanegara

The Erau ceremony is one of the traditional Kutai Kartanegara ceremonies that are sacred and highly respected by the Tenggarong people. In the Erau Ceremony, there are various processes and activities in it, from establishing ayu to Belimbur. Belimbur is an activity that implies purifying oneself by watering fellow communities using mahakam river water. This study focuses on the attitudes of the Tenggarong community in dealing with a group of people who do not follow the rules during Belimbur as well as the ways of the community in preserving Belimbur activities. Because it makes people restless and afraid to take part in Belimbur events. With the aim of informing the public about the involvement of a religion and tradition which will then form a religious harmony in maintaining the Belimbur tradition in the Erau ceremony. The method used in this research is qualitative to explain the process of Belimbur activities, the form of commotion and the solidarity of the religious community in preserving Belimbur activities studied with Emile Durkheim's solidarity theory. This social solidarity which is formed in the community of religious communities in preserving the activities of Belimbur is fulfilled by the element of belief and understanding of the meaning contained in Belimbur activities and the purpose of carrying out Belimbur. Here the Sultan or Prince Mahkota as a charismatic traditional leader certainly has rules that need to be followed by his community. Upacara Erau adalah salah satu upacara adat Kutai Kartanegara yang sakral dan sangat dihormati oleh masyarakat Tenggarong. Dalam Upacara Erau terdapat rangakain proses dan kegiatan didalamnya mulai dari mendirikan ayu hingga Belimbur. Belimbur adalah salah satu kegiatan yang mengandung makna mensucikan diri dengan menyiram sesama masyarakat dengan menggunakan air sungai mahakam. Penelitian ini berfokus pada sikap masyarakat Tenggarong dalam mengghadapi sekelompok oknum yang tidak mengikuti aturan saat Belimbur serta cara masyarakat dalam melestarikan kegiatan Belimbur. Karena membuat masyarakat resah dan takut untuk mengikuti acara Belimbur. Dengan tujuan menginformasikan kepada masyaraat tentang keterlibatan sebuah agama dan tradisi yang kemudian akan membentuk sebuah kerukunan umat beragama dalam menjaga tradisi Belimbur dalam upacara Erau. Metode yang digunakan dalam penelitian ini adalah kualitatif untuk menjelaskan tentang proses kegiatan Belimbur, betuk keributan serta solidaritas masyarakat umat beragama dalam melestarikan kegiatan Belimbur yang dikaji dengan teori solidaritas Emile Durkheim. Solidaritas sosial ini yang terebtuk pada masyarakat umat beragama dalam melestarikan kegaiatan Belimbur dipenagurhi oleh adanya unsur kepecayaan dan paham mengenai makna yang terkandung dalam kegitan Belimbur dan tujuan dari di laksanakannya Belimbur. Disini Sultan atau Putera Mahkota sebagai pemimpin adat yang berkharisma tentu memiliki aturan-aturan yang perlu dikuti oleh mayarakatnya.

Studi Deskripsi Jenis-Jenis Pantun Rejang Dalam Masyarakat Kabupaten Lebong

This study aims to describe the types of rhymes in the Rejang language found in the Lebong community of Bengkulu Province. The approach and type of research used is a qualitative survey. The research locations were Tik Teleu Village, Pelabai, and Kota Baru Santan, Pelabai District, Lebong Regency, Bengkulu Province. Subjects were used as informants. In this study, the traditional leader of Lebong Regency, from Tik Teleu Village and Pelabai Village. Data collection The techniques used in this study were interviews with informants and documentation. Data analysis techniques were data selection, data presentation, conclusion drawing, and data validity test, namely by lengthening observations, increasing persistence, triangulating (triangulating sources) and holding member checks. The results of the study were collected sixty rhymes in the rejang language pantun found in three villages and documentation.The Rejang language is nineteen rhymes from Tik Teleu Village, eighteen rhymes from Kota Baru Santan Village and sixteen rhymes from Pelabai Village and added from the documentation (Book of ireak Ca'o tun Jang) as many as seven rhymes, so there are sixty rhymes. In accordance with the types of rhymes obtained, namely: eleven advice rhymes, five love rhymes, two spirit poems, six traditional rhymes, six religious rhymes, one humorous rhyme, nine figurative rhymes, twelve love rhymes, five proverb rhymes and three puzzles. puzzle. As for the types of Rejang language rhymes that can be used as learning material for local content in elementary schools, there are nine rhymes consisting of eight advice rhymes, two spirit rhymes, five religious rhymes and three puzzle rhymes and one humorous rhyme.

Urgency of Marriage Registration for Women and Child Protection in Gayo Lues District

Announcing marriage is an act to spread Islamic greatness. There have never been any previous scholars who married secretly or did not announce their marriages. Currently, marriages that are carried out in secret are synonymous with elopement and are not recorded in the Religious Affairs Office. The phenomenon of underage elopement, which the locals refer to as ‘naik’ (rising), is quite prevalent in Gayo Lues District. There have been six cases occurred already in one year. A pair of students who were still under 19 without the permission of their parents or the school deliberately went to a traditional leader, begging to be married off, while some others even dared to skip the administrative procedures and directly married, thinking that the procedures could be taken care of later. However, the real-life is not as smooth as they expected, and so their marriage was not registered, eventually causing the women and children to be the victims. In this study, the focus has related the perspective of Islamic jurisprudence and legislation in Indonesia on marriage registration and the consequences for women and children when there is no marriage registration. This qualitative study used in-depth interviews, descriptive analysis methods, the empirical juridical approach, and the normative juridical approach. The results of the study showed that students who eloped in high school generally no longer continued their studies because of shame and inferiority towards their friends. Marriage registration is handled by the State or the Government through statutory regulations in order to create orderly marriage in society.