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SYMBOLIC MEANING OF BASAHA ISIFU RITUALS: THE TRADITION OF MUNA SOCIETY PRIOR TO NISFU SYA'BAN NIGHT IN MUNA REGENCY
Corresponding Author(s) : Rahmat Sewa Suraya
Al-Qalam,
Vol. 27 No. 1 (2021)
Abstract
During Nisfu shay'ban night in Muna community, various good practices are performed. These practices aim to achieve the primacy of the Nisfushay'ban night which usually starts after the evening prayer by reciting Yasin for three times and ends it with prayer. To welcome the night of Nisfu shay'ban, Muna community performed a ritual called “the Basaha Isifuâ€. The purposes of this study are (1) to find out the process of conducting the Basaha Isifu tradition in the community of KosundanoSub-district, (2) to understand the symbolic meanings of Basaha Isifu tradition. The location of this research was in Kosundano Subdistrict of Muna community. The data was collected through observation, interviews and documentation. The informants were selected using purposive sampling technique. The data analysis employed a qualitative descriptive analysis which includes data reduction, display data, and conclusion. The results of this study indicates that the implementation of Basaha Isifu tradition starts from (1) the preparation of all stuff needed for the ritual, (2) the implementation indicated by the prayer recitation, and (3) the closure indicated by the attendants shaking hands and enjoying dishes together. Symbolically, Basaha Isifu carried out by Muna community can be interpreted as a form of gratitude for the blessing of Allah SWT for wealth, longevity, health, and safety of all dangers
Keywords
- Asad, M. dkk. 2012.“. Nilai-nilai Keagamaan dalam Petuah Bijak, Puisi dan Peribahasa se Kawasan Timur Indonesia. Laporan Penelitian Balai Penelitian dan Pengembangan Agama Makassar. Bidang Lektur dan Khazanah Keagamaan.
- Budiman, Kris. 2011. Semiotika Visual. Yogyakarta: Jalasutra
- Hoed, BH 2008. Komunikasi Lisan Sebagai Dasar Tradisi lisan (Dalam Metodologi Kajian Tradisi Lisan). Pudentia (editor). Jakarta:ATL.
- Little, John, Stepen W., adn Karen A. Foss. 2009. Teori Komunikasi. Jakarta: Salemba Humanika.
- Maleong, 2001. Metode Penelitian Kualitatif. Bandung: PT Remaja Posdakarya.
- Muslim, A. 2016. Artikulasi Religi Sajak- Sajak Basudara di Maluku. Al-Qalam, 19(2), 221-230.
- Muslim, A. 2016. Kitorang Samua Basudara: Bijak Bestari di Bilik Harmoni. Harmoni, 15(2), 109-122.
- Muslim, A. 2016. Religious and Cultural Harmonies In The Art Of Masamper. Analisa: Journal of Social Science and Religion, 1(2), 259-274.
- Muslim, A., Idham, I., & Subair, M. 2019. Iko Iko Siala Tangang (Tracing Moderatism of Religious Concept From the Oral Traditions of Bajau). In International Conference on Religion and Education.
- Pudentia dan Efendi. 1996. Sekitar Penelitian Tradisi Lisan. Warta ATL. Edisi 11/ maret.
- Roni, Edi Muhammad. 2018. Tradisi Ruwahan Dan Interaksi Sosial Masyarakat Dusun Bulus IKecamatan Pakem Kabupaten Sleman Yogyakarta. Yogyakarta: Skripsi FISHUM. UIN Suka. Tidak Dierbitkan.
- Setiadi E. M dkk (2006) Ilmu Sosial Budaya Dasar. Kencana Prenadamedia Group Rawamangun : Jakarta
- Sibarani, Robert. 2012. Kearifan Lokan Hakikat Peranan Metode Tradisi Lisan.Jakarta:A TL. Sudibyo, Lies, dkk. 2013. Ilmu Sosial Budaya Dasar. Yogyakarta: ANDI
- Subair, M. 2017. Internalizing Kalosara’s Value In A Traditional Dance ‘Lulo’in The City Of Kendari, Southeast Sulawesi. Analisa: Journal of Social Science and Religion, 2(2), 198-213.
- Sumaatmadja, Nursadi. 1998. Pengantar Studi Sosial. Jakarta: Alumni.
- Suraya, Rahmat Sewa. 2014. Tradisi haroa pada etnik muna: Fenomena budaya dalam kehidupan BerAgama di era global. FIB Unifersitas Halu Ole. dalam Jurnal Kajian Budaya, Vol.10.No.20. Juli 2014.
References
Asad, M. dkk. 2012.“. Nilai-nilai Keagamaan dalam Petuah Bijak, Puisi dan Peribahasa se Kawasan Timur Indonesia. Laporan Penelitian Balai Penelitian dan Pengembangan Agama Makassar. Bidang Lektur dan Khazanah Keagamaan.
Budiman, Kris. 2011. Semiotika Visual. Yogyakarta: Jalasutra
Hoed, BH 2008. Komunikasi Lisan Sebagai Dasar Tradisi lisan (Dalam Metodologi Kajian Tradisi Lisan). Pudentia (editor). Jakarta:ATL.
Little, John, Stepen W., adn Karen A. Foss. 2009. Teori Komunikasi. Jakarta: Salemba Humanika.
Maleong, 2001. Metode Penelitian Kualitatif. Bandung: PT Remaja Posdakarya.
Muslim, A. 2016. Artikulasi Religi Sajak- Sajak Basudara di Maluku. Al-Qalam, 19(2), 221-230.
Muslim, A. 2016. Kitorang Samua Basudara: Bijak Bestari di Bilik Harmoni. Harmoni, 15(2), 109-122.
Muslim, A. 2016. Religious and Cultural Harmonies In The Art Of Masamper. Analisa: Journal of Social Science and Religion, 1(2), 259-274.
Muslim, A., Idham, I., & Subair, M. 2019. Iko Iko Siala Tangang (Tracing Moderatism of Religious Concept From the Oral Traditions of Bajau). In International Conference on Religion and Education.
Pudentia dan Efendi. 1996. Sekitar Penelitian Tradisi Lisan. Warta ATL. Edisi 11/ maret.
Roni, Edi Muhammad. 2018. Tradisi Ruwahan Dan Interaksi Sosial Masyarakat Dusun Bulus IKecamatan Pakem Kabupaten Sleman Yogyakarta. Yogyakarta: Skripsi FISHUM. UIN Suka. Tidak Dierbitkan.
Setiadi E. M dkk (2006) Ilmu Sosial Budaya Dasar. Kencana Prenadamedia Group Rawamangun : Jakarta
Sibarani, Robert. 2012. Kearifan Lokan Hakikat Peranan Metode Tradisi Lisan.Jakarta:A TL. Sudibyo, Lies, dkk. 2013. Ilmu Sosial Budaya Dasar. Yogyakarta: ANDI
Subair, M. 2017. Internalizing Kalosara’s Value In A Traditional Dance ‘Lulo’in The City Of Kendari, Southeast Sulawesi. Analisa: Journal of Social Science and Religion, 2(2), 198-213.
Sumaatmadja, Nursadi. 1998. Pengantar Studi Sosial. Jakarta: Alumni.
Suraya, Rahmat Sewa. 2014. Tradisi haroa pada etnik muna: Fenomena budaya dalam kehidupan BerAgama di era global. FIB Unifersitas Halu Ole. dalam Jurnal Kajian Budaya, Vol.10.No.20. Juli 2014.