1. Conclusions
From the explanation above, it can be concluded:
a. Although in general da'wah worked well, there were potential conflicts that were of a religious background both Muslims and non-Muslims, if not watched out and taken preventive actions could cause problems in the future.
166Slamet Ibrahim, Prinsip-Prinsip Me- todologi Dakwah, Surabaya: Usaha Nasional, 1994. h. 202
b. The development of technology, changes in lifestyle, the mixing of be- liefs in religious rituals which were not matched by the delivery of da'wah not based on the conditions of madu and the present method has had an impact on the poor quality of Muslim societies even some feel indifferent to their Islamic qualities.
c. The existence of political domination from minorities and weak government support for da'wah activities made the development of da'wah slow and tended to be symbolic.
2. Recommendations
a. Da'i as the main spear of da'wah ac- tivities needs to be improved the qual- ity of his/her human resources both scientifically and skillfully. The da'is are now also required to master tech- nology so that They need to be facili- tated by the Ministry of Religion and the local government, both morally and materially.In addition, it is neces- sary to raise awareness for the com- munity to be able to open minded and do not prejudice against da'is who come from outside.
b. To get maximum results in da'wah, a more massive and integrated ap- proach to cultural and structural prop-
aganda is needed from all parties in- volved and responsible in it.
c. It is needed to improve the quality of relations and cooperation from vari- ous parties related to the development of da'wah with the local government even from different religious back- grounds
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Tradition of Manyanggar:
Conflict Resolution and Simbolic Communication in Barito River Stream, Cen- tral Kalimantan
Hakim Syah1, Ajahari2
12Lecturer at State Institute for Islamic Studies, Palangka Raya
*Email: [email protected]
ABSTRACT
Indonesia has ethnicity and cultural richness. Beside it, Indonesia has also con- flict potential in many faces. The relationship between societal conflict and local wis- dom has been one of the main themes of study among scholars within the last decade.
Some scholars believe that conflict is in contradiction with local values. This paper, however, argues that conflict and local wisdom are in harmony by analysing the rela- tionship between conflict and local tradition among the Dayak people, an ethnic group in Central Kalimantan, Indonesia. Using an phenomenology study approach, it focuses on how Dayak people maintain and preserve the tradition of Manyanggar. They regard this tradition as an ancient heritage that has to be maintained due to its important values.
They also believe that tradition of Manyanggar is a spirit of reconciliation among the community.
Keywords: Tradition, Manyanggar, Conflict, Reconciliation, Dayak
A. Introduction
Indonesia is famous as a nation country that had diversity and cultural richness spreading from Sabang to Me- rauke. These diversity and richness are united with Bhineka Tunggal Ika philos- ophy. The fact and reality of the diversi- ty in this multi aspects is really impor- tant to be kept and preserved. They are content of potential conflicts inside which are able to be exist every time
through any motives. A note of history in this country has proved many social conflicts caused by various factors.
Pluralism is understood that every society basically has its tradition or custom. Manyanggar tradition167 was one of the tradition that was still
167 The word ―mayanggar‖ is in- itially from from Sangiang language (Dayak eth- nic language) from a basic word ―sanggar‖
meaning as ―hold‖, ―keep‖, ―reject‖. See Ni Made Ratini, Upacara Manyanggar Mamapas Lewu Menurut Masyarakat Hindu Kaharingan di Kelurahan Rantau Pulut Kabupaten Seruyan,
preserved until the present time by the society in Barito river stream, es- pecially in Muarateweh , Central Kali- mantan. This tradition has been done for long time and inherited from generated to generation. It is a form of local wis- dom that has certain values deserved to be kept and maintained by its society.
Talking about a certain tradition is important to look through its deep point of view. Actually, the tradition is not only noticed as an ancient product that does not belong to the past but also it is owned by the present time and the future. Therefore, tradition has a charac- ter to be created, and perhaps created again continuously if there is a need on it.
Rendra said such as quoted in Sobary that the tradition was not a death object, but it was a life tool which was life and also to serve human who was life as well.168
Tradition in the society is to be seen its values that can be determined from its role and function with anthro- pology approach. Some values such as religious, moral, educative, and spiritual values in this tradition can only be seen and studied in its manifestation form and
Journal Belom Bahadat Vol. V, No. 2 2015, page.
46.
168 Mohamad Sobary, Perlawa- nan Politik dan Puitik Petani Tembakau Te- manggung, Jakarta: KPG, 2016, page. 60.
in turn, it is interpreted and found its meaning. With this view, tradition be- comes an access taken from time to time to maintain the balance of universe cos- mos dimension.
Related to this tradition, Hasan Hanafi, an Islamic scientist from Egypt, gave an important explanation as fol- lows:
―Tradition itself is to determine how they must conceptualize the un- iverse. Even, Tradition itself is far more realistic than the present time itself, be- cause its presence characterizes spiritual- ity and material, abstract and con- crete.‖169
For Muarateweh society, mayanggar tradition has dimension as said by Hasan Hanafi. This tradition is surely not just something that is lack of life values. Mayanggar tradition as a form of culture of the society is clearly representing certain values that are be- lieved, trusted and meant by the actor as an experience. In this context, mayang- gar tradition indeed presents a symbolic communication process. Moreover, it is also appointed as an instrument or media of conflict resolution.
169 Mohamad Sobary, Perlawa- nan Politik dan Puitik Petani Tembakau Te- manggung, Jakarta: KPG, 2016, page. 56.
Cultural diversity in Indonesian society has already existed as an interest- ing object of study for researcher or scientist. An academic study is based on variety of perspective of knowledge like sociology, anthropology, communica- tion, religion, and culture.
It is generally understood that every societies has principally their spe- cific cultures. It was born from its own knowledge and belief systems. Mayang- gar is an ancient heritage tradition which is until now still done and preserved by society in Muarateweh, North Barito Regency, Central Kalimantan Province.
This is like social traditions in many places becoming object of scientific study and inviting a special interest for the researchers.
Based on scientific investigation, it was found some studies that have pre- viously been done by another researchers.
Siti Saimah (1988) did the research titled Upacara Mayanggar di Kecamatan Lahei Kabupaten Barito Utara.170 This research more focused to the motive and in- volvement of Islamic society in this cer- emony. Ni Made ratini (2015) did the research titled Upacara Manyanggar Mamapas Lewu Menurut Masyarakat
170 Siti Samiah, Upacara Ma- nyanggar di Kecamatan Lahei Kabupaten Barito Utara, Fakultas Ushuluddin IAIN Antasari, The- sis, 1988. t.d.
Hindu Kaharingan di Kelurahan Rantau Pulut Kabupaten Seruyan. 171 Her re- search only focused to the ceremony as a ritual form of Hindu Kaharingan society.
From some studies, it was known that mayanggar tradition was not re- searched academically. Hence, this re- search is viewed necessary, though it has the similar topic with some previous stu- dies. The use of different perspective and approach from the previous studies is at least to be the determining and differing factors. This research tries to explain and prove mayanggar tradition from the perspective of conflict and symbolic communication.