Merari TRADITION ': Acculturation ISLAM AND LOCAL CULTURE
Islam theologically , is the value system and teachings are divine and transcendent . While the sociological aspect , Islam is a phenomenon of civilization , cultural and social realities in human life . Islamic dialectic with the true reality of life is a reality that constantly accompanies this religion throughout history . Since the beginning of its birth , Islam grow and develop in a cultural vacuum conditions . The reality of this life - recognized or not - have a significant role in bringing Islam to the actual development so as to arrive at a civilization that represents the people of the world and is recognized okeh .
Actualization of Islam in the trajectory of history has made Islam can not be separated from the aspect of locality , ranging from culture Arabic, Persian , Turkish , Indian to Malay . Each with its own characteristics , but also reflects the values of monotheism as a unity as the thread that binds firmly to each other . Islamic history is diverse but this one is a universal Islamic translation into reality of human life .
The relation between Islam as a religion with the local customs and culture is very evident in the anthropological study of religion . In this perspective believed that religion is the embodiment of the cultural system . [ 2 ] Based on this theory , Islam as a divine religion is considered an incarnation of the cultural system of a Muslim society . The thesis is then developed on aspects of Islam , including its legal aspects . Anthropology and sociology experts approached Islamic law as an institution of Muslim culture . In the present context , the legal assessment and antrologis sociological approach has been developed by Muslim jurists who care about the fate of the Shari'ah . In their view , if the Shari'ah is not approached in the socio - historical , then there is the standardization of the true Islamic norms are dynamic and accommodate changes in society . [ 3 ]
Islam as a religion , culture and civilization of the world has been since the beginning of entry into Indonesia in the 7th century and continues to grow until now . He has contributed to the cultural diversity of the archipelago . Islam is not only present in the great tradition [ great tradition ] even enrich the Islamization of our culture andan plurality of indigenization of Islam which in turn gave birth to the tradition - tardisi many small [ little tradition ] of Islam . Various color of Islam - from Aceh , Malay , Javanese , Sundanese , Sasak , Bugis , and other boisterous give - specific patterns of diversity , which consequently can be ambiguous face . Ambiguity or ambivalence is also called a religious function that is generally accepted, from a sociological standpoint .
Marriage is an important event in the life of the Sasak tribe . A person shall be considered as full citizens of a society when he has a family. Thus he will acquire the rights and obligations as citizens of both kin group or as citizens . As marriage according to Islam conceived as a way of getting life in pairs , serene and peaceful ( mawaddah wa grace ) as well as the resumption of generation means ( getting offspring ) , then marriage for Sasak community also has a very broad meaning , even according to the Sasak people , marriage is not only unites a man with a woman , but at the same time means to unite the relationship of two major families , namely the male relatives and the relatives of the woman .
Based on the large goal , then there are three kinds of marriage in the Sasak people of Lombok , namely : ( 1 ) marriage between a man and a woman in a marriage sometimes called inheritance betempuh pisa ' ( cousin to cousin / cross cousin ) ; ( 2 ) marriage between men and women who have a relationship sometimes finger ( family ties ) called marriage uwat Connecting thread ( to strengthen family relationships ) , and ( 3 ) relationship between the men and women who are not related perkadangan ( kinship ) marriages pegaluh called gumi ( expanding the area / region ) . [ 4 ] thus , it is increasingly clear that the purpose of marriage according to the custom of Sasak is to continue the descent ( the successor generation ) , strengthening the ties of kinship and familial relationships expands .
Furthermore , when discussing marriage Sasak , can not help but talk about Merari ' , ie girls run to be his wife . Merari ' as the start mating ritual is a very unique phenomenon , and may only be found in the public Sasak , Lombok , West Nusa Tenggara . This tradition is so deeply flesh in the community , so if there are people who want to know the marital status of a person , that person reasonably ask whether the question has been Merari ' or not . Therefore accurate to say that Merari ' is very important in marriage Sasak . In fact , ask the girls directly to her father to marry is no different than asking a chicken .
1.Merari ' Traditionally History and Background
In Sasak customary marriage is often referred to as Merari ' . Etymologically the word Merari ' is taken from the word " run " , run . Merari'an means melai'ang means escape . Elopement , marriage is a custom system that is still used in Lombok . Eloped in Sasak language called Merari ' . [ 5 ]
In terminological , Merari 'has two meanings . First , run . This is the true meaning . Second , the overall execution of a marriage according to the custom of Sasak . Runaway is an act.
In terminological, Merari 'has two meanings. First, run. This is the true meaning. Second, the overall execution of a marriage according to the custom of Sasak. Runaway is a real action to free the girl from the bonds of parents and families. [6]
Based on information from informants about the history of the emergence of the tradition of elopement ( Merari ' ) on the island of Lombok , there are at least two views emerged , namely : First , originality Merari ' . Eloped ( Merari ' ) is considered as the cultural and local products are original rituals (genuine ) and the ancestors of the people that have been practiced by the Sasak people - before the arrival of the Dutch colonial and colonial Bali . This opinion is supported by most of the people who pioneered by figures Sasak traditional leaders , among them the H.Lalu Azhar , former vice governor and now chairman of the NTB indigenous Sasak ( MAS ) , and Dutch researchers , Nieuwenhuyzen support this view . According Nieuwenhuyzen , as quoted by Tim Department of Education , many indigenous Sasak which has similarities with the indigenous Balinese tribes , but the habits or customs , especially marriage Sasak , indigenous Sasak is true . [ 7 ]
Second , acculturation Merari ' . Eloped ( Merari ' ) are considered cultural products imported and not native ( ungenuine ) of ancestral Sasak people and not practiced before the advent of colonial society Bali . This opinion is supported by most of the Sasak people and spearheaded by religious leaders , Workshop 1955 in West Lombok , Tuan Guru Haji Saleh Hambali delete , eloped ( Merari ' ) because it is considered a manifestation of Hinduism Bali and not in accordance with Islam . The same thing can be found in the village which is the base of Islam in Lombok , as Pancor , Kelayu , and others . According to John Ryan Bartholomew , eloped practices borrowed from Balinese culture . Historical anthropological analysis conducted Clifford Geertz in Internal Convention in Bali ( 1973) , Hildred Geertz in , writing An Anthropology of Religion and Magic ( 1975) , and James Boon in his book , The Anthropological Romance of Bali ( 1977) , as quoted Bartolomew , [ 8 ] reinforces the view acculturation Bali and Lombok in Merari ' . Greetings Solichin asserted that the practice of elopement in Lombok is the influence of the tradition of caste in Hindu culture of Bali . The second argument is based on the historical elopement ( Merari ' ) above , it appears that the notion of acculturation Merari ' has an accuracy rate of more valid .
In this context the author would prefer to get a second opinion , which Merari ' is motivated by the influence of Hindu - Balinese customs . As part of a social engineering - Balinese Hindu culture against Sasak , in the absence of known Sasak tribe called triwangsa social strata . This has been clearly social strata similar to the pattern of Hindu - Bali .
Merari tradition ' is part of the culture . Cultural and social life of the people of Lombok can not be separated from culture dichotomy archipelago . There are two main streams that affect the culture of the archipelago , namely the tradition of Javanese culture dipengaruhl by Hindu - Buddhist philosophy and tradition of Islamic culture . Both flow culture seems clear that the culture of Lombok . The first class , in the urban centers of Mataram and Cakranegara , there are Balinese society , adherents of Balinese Hinduism as a syncretic Hindu - Buddhist . [ 9 ] The second category , most of the population of Lombok , Muslim and peri - cultural life and social order influenced by the religion. They mostly are the Sasak people . [ 10 ]
Merari ' as a common tradition prevailing in Lombok Sasak tribe has its own unique logic . For Sasak society , Merari ' means maintaining self-esteem and masculinity attitude illustrates Sasak man , because he managed to take the [ run ] a girl her idol . While the contents of another , for the girl's parents were also less likely to be rushed , if not to say prestige , to give her child away if requested regular [ conventional ] , because they thought that his daughter is worth something , if requested regular basis , then considered as the requested item is not valuable . There is a phrase that is commonly spoken in the language of the Sasak : Ara'm ngendeng children manok Baen [ like asking chicks alone ] . So in this context , Merari ' is understood as a way to do a wedding procession , in addition to a way out of the conflict . [ 11 ]
2 . Basic Principles of Merari Tradition '
Based on the research of M. Nur Yasin at least four basic principles embodied in the practice of elopement ( Merari ) on the island of Lombok . [ 12 ] First , the prestige of the family women . Eloped ( Merari ' ) is understood and believed as a form of respect for the dignity of women in their families . On the basis of this belief , a girl who was rushed no way be considered as a breach of contract ( unilateral violation ) by the family of the man over the woman's family , but the family is regarded as the achievement of women . A girl who was thought to have taken a particular privilege , so that appealed to him . There is an assumption that is deeply rooted in the structure of memory and mental particular community in Lombok means that the daughter has taken fresh high economic value . Consequently , the family of women feel insulted . If marriage is not the girl eloped ( Merari ' ) .
Second , superiority , male , female inferiority . One thing that can not be avoided from an elopement ( Merari ' ) is a one man looked very strong , master , and is able to tame the social psychological conditions istri.Terlepas candidates on the basis of whether they liked and pre-planned or not planned it in advance , eloped ( Merari ' ) still gives strong legitimacy over the superiority of men . On the other hand describes the attitude of inferiority , the powerlessness of women for actions that happened . Eloped splendor ( Merari ' ) obtaining a large contribution from the emerging attitude attitude of the women a sense of resignation or , even enjoying the atmosphere of inferiority .
Third , egalitarianisme.Terjadinya eloped ( Merari ' ) creates a feeling of togetherness ( egalitarian ) among the whole family of women . Not only the father , mother , brother , and sister of the girl , but the uncle , aunt , and all relatives and friends joined the family sentiment encouraged to participate accomplish sustainability eloped ( Merari ' ) . Community togetherness of the people involved in the local environment . Completion process eloped ( Merari ' ) does not always end with a wedding , but sometimes end up with a marriage does not occur , because there is no agreement between the prospective husband's family to the bride family . Various rituals , such as mesejah , mbaitwah , sorongserah , and so is a testament to the strength of concrete togetherness among family and community components .
Fourth , commercial . The occurrence of elopement is nearly always continue to pisuke bargaining process . Nego processes related to the amount of pisuke which is usually done in a very kenta wall mbait event ! with the nuances of the business . Whatever the reasons , considerations of the economic aspects of the most powerful and dominant throughout the event mbait guardian . There are indications of a well kuatbahwa anakgadisnya felt had raised from childhood to adulthood . For all these efforts has spent not less. As a result arises from the attitude of parents who want their daughters to raise the cost of obtaining change of prospective in-laws . The higher the level of education and social levels of children and parents the higher the bargaining power of the girl . Conversely , the lower the level of social and educational level of the child and the parents also lower the economic value offered .
Commercialization eloped looked strong and tertuntut to always be implemented when the married couple who both come from the same Sasak . If one of the prospective husband and wife come from outside the Sasak tribe , there is a tendency that demands the implementation of commercialization rather weak . This happened because there was a dialogue of civilizations , customs , culture and values that are held between the Sasak people with values that are held by people outside the Sasak . Contact dialogical culture and civilization which then generates the compromise did not describe the inferiority of Sasak culture , but on the contrary , Sasak culture and civilization has a readiness to co-exist with the outside Sasak culture and civilization . This attitude shows the openness of the Sasak people that started the goodness and truth of any origin and the arrival could be understood and implemented even by the Sasak people .
3 . The Positive Side of Merari Tradition '
The attitude of " heroic " ( heroic ) is one of the reasons why the traditional escape ( melaian ) maintained in a customary marriage with strength in Lombok . The attitude of the community according to Lombok is something that is absolutely necessary if they want to build a new home with a prospective bride who had coveted . From the spirit of " heroism " is in fact a very close relevance to the teachings of Islam . Islam has always taught that the two parties who want to get married let based on strong feelings for each other. It's just a feeling that should not be shown by the way she ran as a candidate 's wife . Compare with some verses or hadiths relating to the recommendation married .
In a hadith mentioned that : " Manistatha'a min kum al - al - yatazawwaj ba'at fa " ( Those who have been able to menunai - right living to prospective wife , then let married ) . [ 13 ] Ability is defined capable external and inner , then let invites candidates to marry his wife in a way that is taught by Islam , the prospective bride ) . In Qs . al - Nisa ( 4 ) : 4 states that : "Give me my dowry ( mahr ) to the woman ( who you marry ) as a gift with great eagerness . " This verse can also be regarded as a sign of readiness of a future husband to marry a woman . Once again the readiness or the courage to marry Emitter Islam must be done in a manner that reflects the mental and material readiness , not daring escape daughters attitude of others simply because women feel able to escape without the knowledge of his family .
Lombok 's indigenous Sasak tradition actually has many parallels with the teachings of Islam , as a matter of pisuke and Nyongkolan . Pisuke as the name suggests there should be no element of coercion , but there must be a willingness families of both parties . Thus juga.acara Nyongkolan a means announcements and silaturrahmi as recommended by the Prophet Muhammad . Only in certain cases occurred at penyelewenagn by unscrupulous Nyongkolan event that caused perkelaian , drunk with liquor and leaving the prayer , then this is the behavior that should be avoided in practice Nyongkolan . In short , the Sasak people who violate the rules / indigenous Sasak itself. It can be seen from the substance of the book written by Gde Supaman . [ 14 ]
Currently there are some who have undergone the practice of customary metamorphosis and change of paradigm in the perspective of the Sasak people of Merari 'after studied the teachings of the Islamic religion and other customary marriage phenomenon in Indonesia, such as in Java and Sumbawa Island . These changes can not be all at once , but gradually, and initiated by the Sasak people are educated and have experience in other areas .
4 . Negative side Merari Tradition '
In many aspects ( domains ) kehidupan.ternyata Sasak women are still very marginal ( inferior ) , while the male is very superior . Marginalization of women and the superiority of men is an old issue and includes parts of the historical heritage of the past . From birth Sasak women began disubordinatkan as people prepared to be the wife of her future husband later assuming " ja'ne lalo / ja ' ne tebait the ' semamenne " ( a time will leave the parents are taken and owned by her husband ) . Meanwhile , the birth of the first male child is preferred and usually known by the term " child prangge " ( child heir of his parents ) . [ 15 ]
So is marriage Sasak tradition , as if to position women as merchandise . This is evident from the beginning of the marriage , ie with dilarikannya a woman who continued with the bargaining pisuke money ( bail ) .
According to Muslim Muslihun , [ 16 ] the lecturer at IAIN Mataram , there are nine forms of the superiority of the husband as a result of the marriage traditions of indigenous Sasak ( Merari ' ) as follows : ( 1 ) the occurrence of an authoritarian behavior or attitudes by the husband in determining the family 's decision , (2 ) the division of domestic work only for their wives and considered taboo if a man ( husband ) Sasak domestic chores , (3 ) career women are also still required to carry out domestic tasks in addition to tasks or work outside the home to meet the family economy ( double faurden / role double ) , (4 ) the practice of divorce are very acute and in large enough quantities in Lombok , (5 ) the occurrence of polygamy greater opportunities for men ( husbands ) Sasak than men ( husbands ) of other ethnicity ; ( 6 ) in case of male mating with female rock row nobility , his son may not use knighted ( following the paternal line ) , but if the opposite occurs , the child was entitled to his father's peerage [ 17 ] , (7 ) the value of marriage be tarnished if it is associated with the repayment pisuke money ; ( 8 ) in the event of divorce , then isterilah are usually away from home without a living enjoyed during the ' iddah , except in marriage give up or give in mayung sebungkul law ; ( 9 ) there is rarely known division of joint property , the property is usually identified as the father treasures ( husband ) if no inheritance , so how many women ( ex- wife ) in the life of the Sasak fondling her livelihood because they already have more wealth .
epilogue
Lombok Sasak history characterized by the alternation of various power domination on the island of Lombok and the influence of other cultures have an impact increasingly rich and diverse cultural treasure Sasak . It is a form of encounter ( diffusion , acculturation , inculturation ) culture . Therefore no exaggeration , if Lombok is said to be a portrait of a mosaic . There are many colors burst of culture and values in society . This mosaic Lombok occur because the past is an object of the struggle for dominance of different cultures and values . In this context there are at least four most significant cultural dynamics dominate and influence the development of this island , namely : 1 ) the influence of Hindu Javanese ; 2 ) the influence of Hindu Bali ; 3 ) the influence of Islam , and 4 ) the influence of the Dutch and Japanese colonialism .
Converting people to Islam are very closely related to the reality of conquest from outside forces . Various foreign power that conquered Lombok for centuries largely determine how the Sasak absorb outside influences such . [ 18 ] Further , in the context of the Sasak people of Lombok , Islam is a major referral and ideological lens in understanding and evaluating the change . Islam has a very important role in the face of change , and acculturation in their social life .
Thus Merari ' with knickknacks akulturasinya culture has given color to the tradition parokialitas Sasak people of Lombok . Furthermore , acculturation and culture of Islam is expected to perform simultaneous steps of invention and innovation as creative effort to locate , reconcile , and communicate as well as generate new constructions . The construction does not need a total update or return to the ancestral traditions of the past in total anyway , but the update is meant here is limited in accordance with the principle of renewal al - Adah muhakkamah . Thus , an invention in the context of indigenization of Islam not find tradition or authenticity meant literally, but rather how the local traditions into something that can be re- dialectic and modified according to the context of time and space in accordance with the rules taghayyur bi Ahkam al - at - taghayyur azminah al - wa wa al - al - ahwal amkinah . Indigenization of Islam , is thus a process that never stops seeking reduction of tensions between religious norms and cultural manifestations . Hopefully . Allah knows best bi - sowab ash .
Actualization of Islam in the trajectory of history has made Islam can not be separated from the aspect of locality , ranging from culture Arabic, Persian , Turkish , Indian to Malay . Each with its own characteristics , but also reflects the values of monotheism as a unity as the thread that binds firmly to each other . Islamic history is diverse but this one is a universal Islamic translation into reality of human life .
The relation between Islam as a religion with the local customs and culture is very evident in the anthropological study of religion . In this perspective believed that religion is the embodiment of the cultural system . [ 2 ] Based on this theory , Islam as a divine religion is considered an incarnation of the cultural system of a Muslim society . The thesis is then developed on aspects of Islam , including its legal aspects . Anthropology and sociology experts approached Islamic law as an institution of Muslim culture . In the present context , the legal assessment and antrologis sociological approach has been developed by Muslim jurists who care about the fate of the Shari'ah . In their view , if the Shari'ah is not approached in the socio - historical , then there is the standardization of the true Islamic norms are dynamic and accommodate changes in society . [ 3 ]
Islam as a religion , culture and civilization of the world has been since the beginning of entry into Indonesia in the 7th century and continues to grow until now . He has contributed to the cultural diversity of the archipelago . Islam is not only present in the great tradition [ great tradition ] even enrich the Islamization of our culture andan plurality of indigenization of Islam which in turn gave birth to the tradition - tardisi many small [ little tradition ] of Islam . Various color of Islam - from Aceh , Malay , Javanese , Sundanese , Sasak , Bugis , and other boisterous give - specific patterns of diversity , which consequently can be ambiguous face . Ambiguity or ambivalence is also called a religious function that is generally accepted, from a sociological standpoint .
Marriage is an important event in the life of the Sasak tribe . A person shall be considered as full citizens of a society when he has a family. Thus he will acquire the rights and obligations as citizens of both kin group or as citizens . As marriage according to Islam conceived as a way of getting life in pairs , serene and peaceful ( mawaddah wa grace ) as well as the resumption of generation means ( getting offspring ) , then marriage for Sasak community also has a very broad meaning , even according to the Sasak people , marriage is not only unites a man with a woman , but at the same time means to unite the relationship of two major families , namely the male relatives and the relatives of the woman .
Based on the large goal , then there are three kinds of marriage in the Sasak people of Lombok , namely : ( 1 ) marriage between a man and a woman in a marriage sometimes called inheritance betempuh pisa ' ( cousin to cousin / cross cousin ) ; ( 2 ) marriage between men and women who have a relationship sometimes finger ( family ties ) called marriage uwat Connecting thread ( to strengthen family relationships ) , and ( 3 ) relationship between the men and women who are not related perkadangan ( kinship ) marriages pegaluh called gumi ( expanding the area / region ) . [ 4 ] thus , it is increasingly clear that the purpose of marriage according to the custom of Sasak is to continue the descent ( the successor generation ) , strengthening the ties of kinship and familial relationships expands .
Furthermore , when discussing marriage Sasak , can not help but talk about Merari ' , ie girls run to be his wife . Merari ' as the start mating ritual is a very unique phenomenon , and may only be found in the public Sasak , Lombok , West Nusa Tenggara . This tradition is so deeply flesh in the community , so if there are people who want to know the marital status of a person , that person reasonably ask whether the question has been Merari ' or not . Therefore accurate to say that Merari ' is very important in marriage Sasak . In fact , ask the girls directly to her father to marry is no different than asking a chicken .
1.Merari ' Traditionally History and Background
In Sasak customary marriage is often referred to as Merari ' . Etymologically the word Merari ' is taken from the word " run " , run . Merari'an means melai'ang means escape . Elopement , marriage is a custom system that is still used in Lombok . Eloped in Sasak language called Merari ' . [ 5 ]
In terminological , Merari 'has two meanings . First , run . This is the true meaning . Second , the overall execution of a marriage according to the custom of Sasak . Runaway is an act.
Based on information from informants about the history of the emergence of the tradition of elopement ( Merari ' ) on the island of Lombok , there are at least two views emerged , namely : First , originality Merari ' . Eloped ( Merari ' ) is considered as the cultural and local products are original rituals (genuine ) and the ancestors of the people that have been practiced by the Sasak people - before the arrival of the Dutch colonial and colonial Bali . This opinion is supported by most of the people who pioneered by figures Sasak traditional leaders , among them the H.Lalu Azhar , former vice governor and now chairman of the NTB indigenous Sasak ( MAS ) , and Dutch researchers , Nieuwenhuyzen support this view . According Nieuwenhuyzen , as quoted by Tim Department of Education , many indigenous Sasak which has similarities with the indigenous Balinese tribes , but the habits or customs , especially marriage Sasak , indigenous Sasak is true . [ 7 ]
Second , acculturation Merari ' . Eloped ( Merari ' ) are considered cultural products imported and not native ( ungenuine ) of ancestral Sasak people and not practiced before the advent of colonial society Bali . This opinion is supported by most of the Sasak people and spearheaded by religious leaders , Workshop 1955 in West Lombok , Tuan Guru Haji Saleh Hambali delete , eloped ( Merari ' ) because it is considered a manifestation of Hinduism Bali and not in accordance with Islam . The same thing can be found in the village which is the base of Islam in Lombok , as Pancor , Kelayu , and others . According to John Ryan Bartholomew , eloped practices borrowed from Balinese culture . Historical anthropological analysis conducted Clifford Geertz in Internal Convention in Bali ( 1973) , Hildred Geertz in , writing An Anthropology of Religion and Magic ( 1975) , and James Boon in his book , The Anthropological Romance of Bali ( 1977) , as quoted Bartolomew , [ 8 ] reinforces the view acculturation Bali and Lombok in Merari ' . Greetings Solichin asserted that the practice of elopement in Lombok is the influence of the tradition of caste in Hindu culture of Bali . The second argument is based on the historical elopement ( Merari ' ) above , it appears that the notion of acculturation Merari ' has an accuracy rate of more valid .
In this context the author would prefer to get a second opinion , which Merari ' is motivated by the influence of Hindu - Balinese customs . As part of a social engineering - Balinese Hindu culture against Sasak , in the absence of known Sasak tribe called triwangsa social strata . This has been clearly social strata similar to the pattern of Hindu - Bali .
Merari tradition ' is part of the culture . Cultural and social life of the people of Lombok can not be separated from culture dichotomy archipelago . There are two main streams that affect the culture of the archipelago , namely the tradition of Javanese culture dipengaruhl by Hindu - Buddhist philosophy and tradition of Islamic culture . Both flow culture seems clear that the culture of Lombok . The first class , in the urban centers of Mataram and Cakranegara , there are Balinese society , adherents of Balinese Hinduism as a syncretic Hindu - Buddhist . [ 9 ] The second category , most of the population of Lombok , Muslim and peri - cultural life and social order influenced by the religion. They mostly are the Sasak people . [ 10 ]
Merari ' as a common tradition prevailing in Lombok Sasak tribe has its own unique logic . For Sasak society , Merari ' means maintaining self-esteem and masculinity attitude illustrates Sasak man , because he managed to take the [ run ] a girl her idol . While the contents of another , for the girl's parents were also less likely to be rushed , if not to say prestige , to give her child away if requested regular [ conventional ] , because they thought that his daughter is worth something , if requested regular basis , then considered as the requested item is not valuable . There is a phrase that is commonly spoken in the language of the Sasak : Ara'm ngendeng children manok Baen [ like asking chicks alone ] . So in this context , Merari ' is understood as a way to do a wedding procession , in addition to a way out of the conflict . [ 11 ]
2 . Basic Principles of Merari Tradition '
Based on the research of M. Nur Yasin at least four basic principles embodied in the practice of elopement ( Merari ) on the island of Lombok . [ 12 ] First , the prestige of the family women . Eloped ( Merari ' ) is understood and believed as a form of respect for the dignity of women in their families . On the basis of this belief , a girl who was rushed no way be considered as a breach of contract ( unilateral violation ) by the family of the man over the woman's family , but the family is regarded as the achievement of women . A girl who was thought to have taken a particular privilege , so that appealed to him . There is an assumption that is deeply rooted in the structure of memory and mental particular community in Lombok means that the daughter has taken fresh high economic value . Consequently , the family of women feel insulted . If marriage is not the girl eloped ( Merari ' ) .
Second , superiority , male , female inferiority . One thing that can not be avoided from an elopement ( Merari ' ) is a one man looked very strong , master , and is able to tame the social psychological conditions istri.Terlepas candidates on the basis of whether they liked and pre-planned or not planned it in advance , eloped ( Merari ' ) still gives strong legitimacy over the superiority of men . On the other hand describes the attitude of inferiority , the powerlessness of women for actions that happened . Eloped splendor ( Merari ' ) obtaining a large contribution from the emerging attitude attitude of the women a sense of resignation or , even enjoying the atmosphere of inferiority .
Third , egalitarianisme.Terjadinya eloped ( Merari ' ) creates a feeling of togetherness ( egalitarian ) among the whole family of women . Not only the father , mother , brother , and sister of the girl , but the uncle , aunt , and all relatives and friends joined the family sentiment encouraged to participate accomplish sustainability eloped ( Merari ' ) . Community togetherness of the people involved in the local environment . Completion process eloped ( Merari ' ) does not always end with a wedding , but sometimes end up with a marriage does not occur , because there is no agreement between the prospective husband's family to the bride family . Various rituals , such as mesejah , mbaitwah , sorongserah , and so is a testament to the strength of concrete togetherness among family and community components .
Fourth , commercial . The occurrence of elopement is nearly always continue to pisuke bargaining process . Nego processes related to the amount of pisuke which is usually done in a very kenta wall mbait event ! with the nuances of the business . Whatever the reasons , considerations of the economic aspects of the most powerful and dominant throughout the event mbait guardian . There are indications of a well kuatbahwa anakgadisnya felt had raised from childhood to adulthood . For all these efforts has spent not less. As a result arises from the attitude of parents who want their daughters to raise the cost of obtaining change of prospective in-laws . The higher the level of education and social levels of children and parents the higher the bargaining power of the girl . Conversely , the lower the level of social and educational level of the child and the parents also lower the economic value offered .
Commercialization eloped looked strong and tertuntut to always be implemented when the married couple who both come from the same Sasak . If one of the prospective husband and wife come from outside the Sasak tribe , there is a tendency that demands the implementation of commercialization rather weak . This happened because there was a dialogue of civilizations , customs , culture and values that are held between the Sasak people with values that are held by people outside the Sasak . Contact dialogical culture and civilization which then generates the compromise did not describe the inferiority of Sasak culture , but on the contrary , Sasak culture and civilization has a readiness to co-exist with the outside Sasak culture and civilization . This attitude shows the openness of the Sasak people that started the goodness and truth of any origin and the arrival could be understood and implemented even by the Sasak people .
3 . The Positive Side of Merari Tradition '
The attitude of " heroic " ( heroic ) is one of the reasons why the traditional escape ( melaian ) maintained in a customary marriage with strength in Lombok . The attitude of the community according to Lombok is something that is absolutely necessary if they want to build a new home with a prospective bride who had coveted . From the spirit of " heroism " is in fact a very close relevance to the teachings of Islam . Islam has always taught that the two parties who want to get married let based on strong feelings for each other. It's just a feeling that should not be shown by the way she ran as a candidate 's wife . Compare with some verses or hadiths relating to the recommendation married .
In a hadith mentioned that : " Manistatha'a min kum al - al - yatazawwaj ba'at fa " ( Those who have been able to menunai - right living to prospective wife , then let married ) . [ 13 ] Ability is defined capable external and inner , then let invites candidates to marry his wife in a way that is taught by Islam , the prospective bride ) . In Qs . al - Nisa ( 4 ) : 4 states that : "Give me my dowry ( mahr ) to the woman ( who you marry ) as a gift with great eagerness . " This verse can also be regarded as a sign of readiness of a future husband to marry a woman . Once again the readiness or the courage to marry Emitter Islam must be done in a manner that reflects the mental and material readiness , not daring escape daughters attitude of others simply because women feel able to escape without the knowledge of his family .
Lombok 's indigenous Sasak tradition actually has many parallels with the teachings of Islam , as a matter of pisuke and Nyongkolan . Pisuke as the name suggests there should be no element of coercion , but there must be a willingness families of both parties . Thus juga.acara Nyongkolan a means announcements and silaturrahmi as recommended by the Prophet Muhammad . Only in certain cases occurred at penyelewenagn by unscrupulous Nyongkolan event that caused perkelaian , drunk with liquor and leaving the prayer , then this is the behavior that should be avoided in practice Nyongkolan . In short , the Sasak people who violate the rules / indigenous Sasak itself. It can be seen from the substance of the book written by Gde Supaman . [ 14 ]
Currently there are some who have undergone the practice of customary metamorphosis and change of paradigm in the perspective of the Sasak people of Merari 'after studied the teachings of the Islamic religion and other customary marriage phenomenon in Indonesia, such as in Java and Sumbawa Island . These changes can not be all at once , but gradually, and initiated by the Sasak people are educated and have experience in other areas .
4 . Negative side Merari Tradition '
In many aspects ( domains ) kehidupan.ternyata Sasak women are still very marginal ( inferior ) , while the male is very superior . Marginalization of women and the superiority of men is an old issue and includes parts of the historical heritage of the past . From birth Sasak women began disubordinatkan as people prepared to be the wife of her future husband later assuming " ja'ne lalo / ja ' ne tebait the ' semamenne " ( a time will leave the parents are taken and owned by her husband ) . Meanwhile , the birth of the first male child is preferred and usually known by the term " child prangge " ( child heir of his parents ) . [ 15 ]
So is marriage Sasak tradition , as if to position women as merchandise . This is evident from the beginning of the marriage , ie with dilarikannya a woman who continued with the bargaining pisuke money ( bail ) .
According to Muslim Muslihun , [ 16 ] the lecturer at IAIN Mataram , there are nine forms of the superiority of the husband as a result of the marriage traditions of indigenous Sasak ( Merari ' ) as follows : ( 1 ) the occurrence of an authoritarian behavior or attitudes by the husband in determining the family 's decision , (2 ) the division of domestic work only for their wives and considered taboo if a man ( husband ) Sasak domestic chores , (3 ) career women are also still required to carry out domestic tasks in addition to tasks or work outside the home to meet the family economy ( double faurden / role double ) , (4 ) the practice of divorce are very acute and in large enough quantities in Lombok , (5 ) the occurrence of polygamy greater opportunities for men ( husbands ) Sasak than men ( husbands ) of other ethnicity ; ( 6 ) in case of male mating with female rock row nobility , his son may not use knighted ( following the paternal line ) , but if the opposite occurs , the child was entitled to his father's peerage [ 17 ] , (7 ) the value of marriage be tarnished if it is associated with the repayment pisuke money ; ( 8 ) in the event of divorce , then isterilah are usually away from home without a living enjoyed during the ' iddah , except in marriage give up or give in mayung sebungkul law ; ( 9 ) there is rarely known division of joint property , the property is usually identified as the father treasures ( husband ) if no inheritance , so how many women ( ex- wife ) in the life of the Sasak fondling her livelihood because they already have more wealth .
epilogue
Lombok Sasak history characterized by the alternation of various power domination on the island of Lombok and the influence of other cultures have an impact increasingly rich and diverse cultural treasure Sasak . It is a form of encounter ( diffusion , acculturation , inculturation ) culture . Therefore no exaggeration , if Lombok is said to be a portrait of a mosaic . There are many colors burst of culture and values in society . This mosaic Lombok occur because the past is an object of the struggle for dominance of different cultures and values . In this context there are at least four most significant cultural dynamics dominate and influence the development of this island , namely : 1 ) the influence of Hindu Javanese ; 2 ) the influence of Hindu Bali ; 3 ) the influence of Islam , and 4 ) the influence of the Dutch and Japanese colonialism .
Converting people to Islam are very closely related to the reality of conquest from outside forces . Various foreign power that conquered Lombok for centuries largely determine how the Sasak absorb outside influences such . [ 18 ] Further , in the context of the Sasak people of Lombok , Islam is a major referral and ideological lens in understanding and evaluating the change . Islam has a very important role in the face of change , and acculturation in their social life .
Thus Merari ' with knickknacks akulturasinya culture has given color to the tradition parokialitas Sasak people of Lombok . Furthermore , acculturation and culture of Islam is expected to perform simultaneous steps of invention and innovation as creative effort to locate , reconcile , and communicate as well as generate new constructions . The construction does not need a total update or return to the ancestral traditions of the past in total anyway , but the update is meant here is limited in accordance with the principle of renewal al - Adah muhakkamah . Thus , an invention in the context of indigenization of Islam not find tradition or authenticity meant literally, but rather how the local traditions into something that can be re- dialectic and modified according to the context of time and space in accordance with the rules taghayyur bi Ahkam al - at - taghayyur azminah al - wa wa al - al - ahwal amkinah . Indigenization of Islam , is thus a process that never stops seeking reduction of tensions between religious norms and cultural manifestations . Hopefully . Allah knows best bi - sowab ash .
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