ESSÉR JEMMU’

For the people of Bungbungan, it is imperative that they build a new house, especially when they have a daughter. This is based on the concept of tanéyan lanjhâng which adheres to auxorilocality and matrilocality. The purpose of this study is to describe the essence of a house for the Bungbungan community, various important guidelines in the preparation of building a new house, various ritual offerings, and ritual practice of essér jemmu’. This study is an ethnographic study based on Pierre Bourdieu’s habitus theory to describe the pattern of relations between Islam in the context of pesantren and of the villagers in addressing the ritual of essér jemmu’ as an ecological adaptation ritual in a house construction. The result of this study shows that the house could be a symbol of social status as well as a sign that girls should not be brought to their husband’s house. The process of building a new house begins with various rituals influenced by myths including to determine the direction and layout of the house which are based on the pancabara and babukon. Various offerings are put into a polo’ then planted in the yard. The practice of essér jemmu’ ritual consists of prayers and ritual practices led by a kiai from pesantren or from the village, in which it shows a pattern of domination-subordination relationship of Islam of the pesantren to village Islam. [Bagi masyarakat Bungbungan, membangun rumah baru merupakan sebuah keharusan, terutama jika memiliki anak perempuan. Hal ini berdasarkan konsep tanéyan lanjhâng yang menganut uksorilokalitas dan matrilokalitas. Tujuan penelitian ini adalah untuk mendeskripsikan hakikat rumah bagi masyarakat Bungbungan, berbagai pedoman penting dalam persiapan pembuatan rumah, ragam sesaji ritual, dan praktik ritual essér jemmu’. Penelitian ini merupakan penelitian etnografi yang berdasarkan teori habitus Pierre Bourdieu untuk mendeskripsikan pola relasi antara Islam pesantren dan Islam kampung dalam menyikapi praktik ritual essér jemmu’ sebagai ritual adaptasi ekologis dalam pembangunan rumah. Hasil penelitian menunjukkan bahwa rumah merupakan penanda status sosial sekaligus isyarat bahwa anak perempuan tidak boleh diboyong ke rumah suami. Proses pembangunan rumah diawali dengan berbagai ritual yang dipengaruhi oleh mitos yang meliputi penentuan arah dan tata letak rumah berdasarkan pancabara dan babukon. Ragam sesaji dimasukkan ke dalam polo’ kemudian ditanam di pekarangan. Praktik ritual essér jemmu’ berisi doa-doa dan laku ritual yang dipimpin kiai pesantren atau kiai kampung yang menunjukkan pola relasi dominasi-subordinasi Islam pesantren terhadap Islam kampung]

FROM THE PALACE PENDOPO TO THE PESANTREN ROOMS

This article discusses the dynamics of the relation between the sentana (aristocrats) and kèaè (ulama) in Sumenep during the colonial period. The topic is chosen because almost all research put the aristocrats and the ulama in Madura as historically opposed parties. The main question of the article is that how the relationship started and how far it had manifested until the early days of the independence. Collecting data from babad, manuscript, official reports from the colonial government and some informants who are the descendants of the aristocrats, this research applies a social-cultural approach to explain why their close relation with the kèaè have allowed the aristocrats to maintain their dignity in society. The result shows that the close relation between sentana and kèaè originated from the figure of Bindara Saod. Although it had been tenuous because the palace customs have made the aristocrats exclusive, the relationship between sentana and kèaè did not really break. A marriage between the Sultan Abdurrahman’s granddaughter and a kèaè in the mid-19th century tightened the relationship, descending a generation of ulama with royal blood and manifested in a pesantren (Islamic boarding school) in which the palace customs have been kept alive and survived until postcolonial era. [Artikel ini membicarakan dinamika hubungan yang terjalin antara kalangan sentana (bangsawan) dan kèaè (kiai) di Sumenep selama masa kolonial. Topik ini dipilih sebab hampir semua penelitian menempatkan bangsawan dan kiai di Madura sebagai pihak yang bertentangan secara historis. Pertanyaan utama dari penelitian ini adalah bagaimana hubungan itu bermula dan sejauh mana ia terejawantahkan hingga masa-masa awal kemerdekaan. Mengambil data dari babad, manuskrip, laporan-laporan resmi pemerintah kolonial, dan para informan yang merupakan keturunan kaum ningrat, penelitian ini akan menggunakan pendekatan sosio-kultural untuk menjelaskan mengapa kedekatan dengan kèaè membuat para bangsawan dapat menjaga muruah mereka di tengah-tengah masyarakat. Hasil penelitian menunjukkan bahwa kedekatan antara kèaè dan sentana bermula dari sosok Bindara Saod. Kendati sempat merenggang sebab adat keraton mengeksklusifkan kalangan ningrat, jalinan sentana dan kèaè tidak benar-benar putus. Sebuah pernikahan antara cucu Sultan Abdurrahman dan seorang kèaè pada pertengahan abad ke-19 M. mempererat kembali hubungan itu, menurunkan generasi para kiai berdarah biru, dan mewujud dalam sebuah pesantren di mana adat dan budaya keraton tetap hidup dan bertahan hingga era pascakolonial]