HARMONISASI SOSIAL BUDAYA ANTAR UMAT BERAGAMA DI DESA LOLIBU KECAMATAN LAKUDO KABUPATEN BUTON TENGAH

Diversity in Indonesia is a gift from God, including religious differences. This difference sometimes become conflicts in the community, for example the conflict in Poso, Ambon, Wamena and others, but not all different regions always have conflicts. Instead of, it looks safe, peaceful, and harmonious therefore the researcher is interested in examining this diversity. The purpose of this study is to analyze and describe the harmonization of socio-cultural interactions and the causes of socio-cultural interactions in the village of Lolibu. The type of research is descriptive qualitative. The technique of determining informants is by purposive sampling, and the technique of data collection is done by observation participant, indepth interviews, and document studies. Data analysis techniques are done by (1) data reduction, (2) presentation, (3) verification. The results of this study indicate that socio-cultural interaction between religious communities in Lolibu Village, can be described as follows: First, the harmonization of social-cultural interactions between religious communities such as, the existence of regional ties, mutual respect and respect between religious adherents, the harmonization of the birocrate of Lolibu Village. Second, factors that cause of social and cultural interactions between religious communities such as traditional and cultural units, mutual cooperation (Pohamba-hambai), and marriage.Keywords: Harmonization, social, culture, religious people, Lolibu village

MAKNA SIMBOLIK PAKAIAN ADAT (KABHANTAPI) PEREMPUAN PADA MASYARAKAT ETNIK MUNA DI KECAMATAN KECAMATAN KATOBU KABUPATEN MUNA

Penelitian ini bertujuan untuk mendeskripsikan dan menganalisis makna simbolik pakaian adat kabhantapi pada masyarakat etnik Muna. Metode yang digunakan dalam penelitian ini yakni kualitatif dengan menggunakan teori semiotik Charles Sanders Peirce. Informan dalam penelitian ini terdiri dari tokoh-tokoh masyarakat etnik Muna, orang yang memiliki pengetahuan tentang pakaian adat kabhantapi, dan Pemerintah setempat. Pengumpulan data dilakukan dengan teknik observasi partisipan, wawancara mendalam, dan studi kepustakaan. Analisis data dilakukan dengan beberapa tahap, yakni; (a) tahap klasifikasi data, (b) reduksi data, (c) interpretasi data, dan (d) pendeskripsian data. Hasil penelitian menunjukkan bahwa pakaian adat kabhantapi memiliki banyak makna simbolik. Pakaian adat Kabhantapi sebagai simbol status perempuan yang menjadi pembeda bagi perempuan yang belum menikah dengan yang sudah menikah. Pakaian adat kabhantapi juga memiliki makna simbol status sosial, serta bentuk, warna dan motifnya memiliki makna simbolik yang sangat khas.

PROSES PELAKSANAAN RITUAL KAKADIU BUKUNO KAMOKULANO LIWU PADA MASYARAKAT BOMBONAWULU DI KELURAHAN BOMBONAWULU KECAMATAN GU KABUPATEN BUTON TENGAH

The purpose of this study is to study and describe the kakađiu βukuno kamokulano liwu ritual process in Bombonawulu community, Gu District, Buton Tengah Regency. The study uses qualitative methods by presenting them in the formof descriptions. The location of this research is in Bombonawulu Village, Gu District,Central Buton Regency. Data collection with interviews, observations and documentation. This study, the authors used qualitative data analysis techniques. The results of this study indicate that the process of carrying out the kakađiu βukunokamokulano liwu ritual consists of five stages, namely: (1) the preparatory stage includes the preparation of the complete kakađiu βukuno kamokulano liwu ritual as well as checking the completeness of the ritual at the Daduwali Palace; (2) the steps to the βukuno kamokulano liwu burial place, including: the procession of ritual executives, starting with the black flag bearer, the ritual executor and the group of men, then the group of women and white flag bearers, (3) stages in the dwelling place, including: doing worship, cleaning themselves, climbing the cliff, worshiping again and continuing to open the cover that wraps the βukuno kamokulano liwu frame and (4) the bathing stage, includes: scraping the frame with coconut milk, then smearing it with coconut oil and water the bones with holy water ngkolaki, (5) haroa stage, including: reading congratulations and eating together.Keywords: Implementation, Ritual, Kakadiu, Bukuno, Kamokulano,Liwu

TRANSFORMASI RITUAL MOSEHE WONUA DI KABUPATEN KOLAKA

Cultural transformation becomes wide open in the midst of society to be investigated. The people of Kolaka Ethnic Mekongga District have a mosehe wonua ritual as a space of cultural expression that grows over a long period of time and then undergoes transformation. The formulation of the problem in this study are: 1) how are the forms of transformation of the Wonua Mosehe ritual in Kolaka Regency, and 2) What are the factors that cause the transformation of the Mosehe Wonua ritual in the Kolaka Regency. This study aims to describe and analyze the forms of transformation of the Wonua mosehe ritual in Kolaka District, and describe and analyze the factors that cause the transformation of the Wonua Mosehe ritual in Kolaka District. As a basis for analysis, this study uses the theory of cultural transformation. This study uses a qualitative approach with data collection methods using observation techniques, in-depth interviews, and documentation. The results of this analysis show that the forms of mosehe wonua ritual transformation include three things, namely: 1) transformation in aspects of knowledge, 2) transformation in technological aspects, and 3) transformation in aspects of ritual presentation. While the factors causing the transformation are caused by three things, namely: 1) educational factors, 2) ideological factors of community religiosity, and 3) cultural innovation factors.Keywords: Transformation, Ritual, Mosehe Wonua

TRADISI MESAMBAKAY PADA KOMUNITAS ADAT TOLAKI-MEKONGGA (Studi Etnografi di Kabupaten Kolaka)

The research questions of this research are as follows: (1) How is the process of implementing mesambakay in Tolaki-Mekongga indigenous community in Kolaka Regency? (2) What is the symbolic meaning of mesambakay in the Tolaki-Mekongga customary community in Kolaka Regency? The objectives of this research are to: (1) know and explain the mesambakay process in Tolaki-Mekongga customary community in Kolaka Regency, (2) explain the symbolic meaning of mesambakay in the Tolaki-Mekongga customary community in Kolaka Regency. This research method uses ethnographic method with a qualitative approach as a research procedure that produces descriptive data in the form of written or oral explanations of people and observable behavior. The data analysis technique used in this study is in accordance with the statement expressed by Miles and Huberman (2009: 16-20) which states that data analysis activities in qualitative research consist of three stages carried out simultaneously, namely Data Reduction, Data Presentation and Conclusion. The results of this study indicate that: (1) The process of implementing the mesambakay ritual in the Tolaki-Mekongga customary community in Kolaka District shows a tradition that is continuously carried out by the people of Kolaka Regency, especially in Wundulako District. In practice, it turns out that the mesambakay ritual depicts a tradition of "asking God for prayer" for the first child (iliwua) aged 40 days to the age of 2 years to be given strength, health and a better life. (2) The symbolic meaning of mesambakay in the Tolaki-Mekongga customary community in Kolaka Regency shows the existence of human interaction, interaction with the surrounding environment and interaction with God, so that the meaning comes from several symbols of tools and materials used in mesambakay rituals such as bamboo ( kowuna), a food container (siwole), a headband (kinawo), leaves (laughter), a coconut shell (ullo), and a pair of chickens (omanu). Thus, it can be concluded that the Mesambakay Tradition in the Tolaki-Mekongga indigenous community (Ethnographic Study in Wundulako Subdistrict, Kolaka Regency) is continuously carried out and has become one of the traditions in strengthening the ties of friendship between communities in Kolaka Regency.Key words: Mesambakay tradition, Tolaki-Mekongga indigenous community

KEHIDUPAN SOSIAL DAN KEAGAMAAN ORANG BUGIS DALAM ENCIPTAKAN HARMONI DI DUSUN PULAU SOPPE DESA BATU PUTIH KECAMATAN POLEANG SELATANKABUPATEN BOMBANA

This research aims at: (1) describing the social and religious life of Bugis people in Creating Harmony at Soppe Island, BatuPutih Village, Poleang Selatan District of Bombana Regency. The theory for reading this research refers to Clifford Geertz's thoughts on Ethos, Worldview and Analysis of Sacred Symbols with qualitative methods. Soppe Island Hamlet is a village inhabited by Bugis people whose community lives always work together, care for each other and help with a deep sense of kinship among them. Community relations are familial in nature, which they refer to a term of situndrung, which means one trip is implemented in social, economic, religious, and kinship life. In social life they help one another, in the economy they lend one another to the means of production and consumption, that is location and fishing gear, in their kinship, they regar on one blood so that they care about one another, including in educating neighboring children and providing treatment to their sick neighbors and in religion interlocking each other and remindingeach others for good things. The religious life of the residents of Soppeisland Hamlet are always praying in congregation, taking part in majelistaklim activities for the ladies as a place for them to improve their religious knowledge and to establish communication with other fellow citizens, carrying out barazanji and carrying out mabaca-bacatradition as a form of expression of feelings gratitude to God Almighty by eating together, sharing food with neighbors and for establishing friendship with others.Keywords: Social life, religion, harmony, Bugis peoplethey regar on one blood so that they care about one another, including in educating neighboring children and providing treatment to their sick neighbors and in religion interlocking each other and remindingeach others for good things. The religious life of the residents of Soppeisland Hamlet are always praying in congregation, taking part in majelistaklim activities for the ladies as a place for them to improve their religious knowledge and to establish communication with other fellow citizens, carrying out barazanji and carrying out mabaca-bacatradition as a form of expression of feelings gratitude to God Almighty by eating together, sharing food with neighbors and for establishing friendship with others.Keywords: Social life, religion, harmony, Bugis people

WAHDAH ISLAMIYAH DALAM MEMBENTUK KARAKTER MASYARAKAT DI KOTA KENDARI

The purpose of this study is to examine and understand the forms, functions, values, moral change of the people of Kendari City after getting a character education provided by Wahdah Islamiyah. In this study, the data were obtained through structured observation and interviews of 12 administrator of Wahdah Islamiyah Kendari and 17 Kendari City resident who participated in character building in Wahdah Islamiyah of Kendari City, and conducted observations on matters relating to character building carried out by Wahdah Islamiyah towards the people of Kendari City. Furthermore, all research objects were analyzed qualitatively descriptive. The results showed that the character building carried out by Wahdah Islamiyah towards the people of Kendari City is a goal that was not contrary to the goal of character building launched by the Kendari City government towards its people. In order to increase the faith and piety of the people of Kendari City, the government has launched a program to liberate the illiteracy of the Qur'an and improve the morals of the people of Kendari City. In line with what was done by Wahdah Islamiyah who did the character building of the city of kendari by using several coaching approaches namely the mental and spiritual coaching approach, leadership, training, academic, competition, and amaliya. All of these approaches function to make the people of Kendari City have good character values and have strong in faith and devotion to Allah Subhanahu Wata’ala. The character values contained in the character building carried out by Wahdah Islamiyah towards the people of Kendari City are religious values, tolerance, discipline, hard work, honesty, respect for achievement, care for the environment, care for the social and responsibility. The values of the formation of these characters can be identified from the activities carried out by the people who participate in coaching in Wahdah Islamiyah as well as from their attitudes and behavior patterns after they get character development done by Wahdah Islamiyah in Kendari City.Keywords: Formation of character by Wahdah Islamiyah, form, function, and character values of the people of Kendari City.

POHON KELAPA SEBAGAI MAHAR PERKAWINAN PADA MASYARAKAT WAWONII DI KABUPATEN KONAWE KEPULAUAN

This research aims at analyzing the use of coconut trees as dowry, analyze how to count coconut trees as dowry and change the shape of dowry of coconut trees as marriage dowry in the Wawoni community. The data used are qualitative data. The technique of data collection in this research were observation, interview and documentation. The research method used is a descriptive analysis method that focuses on the interpretation and opinions of informants obtained from interviews and research at the research location and then discussed in the study. The results of the research showed that 1) Coconut trees as a dowry are closely related to natural resources and philosophy in developing households in the Wawonii community, 2) Coconut trees that can be used as the dowry in marriage, namely 1 tree that has been bearing fruit for one puu, a coconut tree that will fruiting the first time talking about 2 trees for 1 puu, a new coconut tree that has a segment on the trunk of 4 trees to escape 1 puu. Keywords: coconut tree, dowry, marriage, Wawoni community.