Dayak Meratus Community Religious Social Interaction At Loksado South Kalimantan

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Dayak Meratus Community Religious Social Interaction At Loksado South Kalimantan

Huriyah, Noor Hidayati

UIN Antasari Banjarmasin, Indonesia Keywords :

Interaction, Religious Social, Dayak Meratus

Abstract

The social situation of the Dayak Meratus community can be said to be safe and harmonious. The society is plural with different beliefs. The commonality of the tribes they have is the basis of people's thinking so that life remains harmonious. The purpose of this study was to determine the social condition of the Dayak Meratus community in Loksado, South Kalimantan and the socio-religious interaction of the Loksado Dayak Meratus community in South Kalimantan. This type of research is descriptive qualitative, which describes the social conditions and socio-religious interactions of the Dayak Meratus community with religious differences. The subject of this research is the Dayak Meratus community and the object of research is the socio-religious interaction of the Dayak Meratus community. Techniques in collecting data using interviews, observation, and document collection.

Triangulation is used in analyzing the data obtained. The results of the study found that 1) the social condition of the Dayak Meratus community in Loksado, South Kalimantan, there are three religious groups that are believed to be Muslims, Kaharingan, and Christians. The Loksado community in terms of education is dominated by junior and senior high school graduates, and there are some residents who are not in school who are elderly. The social condition of the people who work as farmers.

2) Socio-religious interaction of the Dayak Meratus community in Loksado, South Kalimantan, namely respecting and appreciating them, showing their attitude, especially when carrying out worship to God Almighty, a sense of concern among the community (cultivating crops, responsive to others), and cooperation in muamalah activities, weddings, and the common good.

Kata Kunci : Interaksi, Sosial Keagamaan, Dayak Meratus

Abstrak

Keadaan sosial masyarakat Dayak Meratus bisa dikatakan aman dan rukun. Masyarakatnya yang plural dengan adanya kepercayaan yang berbeda. Kesamaan suku yang mereka miliki menjadi dasar pemikiran masyarakat agar kehidupan tetap harmonis. Tujuan penelitian ini yaitu mengetahui keadaan sosial masyarakat Dayak Meratus Di Loksado Kalimantan Selatan dan interaksi sosial keagamaan masyarakat Dayak Meratus Loksado Kalimantan Selatan.

Jenis penelitian ini adalah deskriptif kualitatif, dimana mendeskripsikan keadaan sosial dan interaksi sosial keagamaan masyarakat Dayak Meratus dengan perbedaan agama. Subjek penelitian ini yaitu masyarakat Dayak Meratus dan objek penelitian yaitu interaksi sosial keagamaan masyarakat Dayak Meratus. Teknik dalam mengumpulkan data menggunakan wawancara, observasi, dan pengumpulan dokumen. Triangulasi digunakan dalam menganalisis data yang di dapat.

Hasil penelitian yang ditemukan yaitu 1) keadaan sosial masyarakat Dayak Meratus di Loksado Kalimantan Selatan terdapat tiga kelompok agama yang di percaya yaitu Islam, Kaharingan, dan Kristen. Masyarakat Loksado dalam tingkat pendidikan di dominasi lulusan SMP dan SMA sederajat, dan ada sebagian warga tidak bersekolah yang sudah berusia lanjut. Keadaan sosial masyarakatnya berprofesi sebagai petani. 2) Interaksi sosial keagamaan masyarakat Dayak Meratus di Loksado Kalimantan Selatan yaitu menghormati dan menghargai mereka tunjukan dalam bersikap terutama saat menjalankan ibadah kepada Tuhan YME, rasa kepedulian antar masyarakat (bercocok tanam, responsip kepada sesama), dan kerjasama dalam kegiatan muamalah, pesta pernikahan, dan kemaslahatan bersama.

INTRODUCTION

Indonesia, which has the ideology of

Pancasila, recognizes six official religions, all of which are major religions in the world. It is only natural that the Indonesian state bears

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the title "The Meeting Place of Word Religions" because of the plurality of religions it has. Indonesia also has hundreds of local beliefs that have thrived for a long time, plus the various tribes, languages and cultures that make this country so unique and diverse. However, behind this plurality is the potential that can lead to communal conflicts. This can happen anytime and anywhere because of differences that are difficult for each party to accept.(Afif Muhammad 2013)

The religion displayed by its adherents sometimes has a double face. On the one hand it is able to create community bonds and at the same time it becomes a separation from other groups.(Syahrin Harahap 2011) The constitutional maintenance of harmony by the state is very clear as stated in the affirmation of the 1945 Constitution article 29, and the 1998 Special Session of the People's Consultative Assembly of the Republic of Indonesia which formulated that one of the reform efforts in the field of religious life is

"fostering inter-religious harmony and the formation and empowerment of inter- religious networks". On the other hand, there have been government regulations concerning fostering religious harmony. One of them is the Joint Regulation of the Minister of Religion and the Minister of Home Affairs No. 9 and No. 8 of 2006 which regulates the government's task in fostering religious harmony based on public awareness, and the establishment of the Religious Harmony Forum at the provincial and district-city levels (Syahrin Harahap 2011)

Conflicts that occur in Indonesia are a dynamic community of people who are quite open and dynamic towards socio- cultural developments. It is very natural that there are many frictions that occur because of some overlapping interests. Meanwhile, in the indigenous community, which is still thick with the values and norms of their ancestors, plus the role of traditional leaders who become role models for citizens, making people's lives tend to be harmonious and conducive rather than conflict. The

current condition of society is also more open to the wider community, and some have converted to recognized religions in Indonesia.

Indonesia has many inland tribal groups and they use their own customs.

Sometimes the rules owned by the government are in second place after the rules they have. Residents who live in the interior are very thick with the pattern of customary systems that have been passed down from generation to generation for several generations.

The island of Borneo is generally known for its indigenous population, namely the Dayak tribe, besides that it is also dominated by the Banjar ethnic group. Most of the Dayak people, especially in the South Kalimantan region, live in the Meratus mountains, although there are already those who live in urban areas because of marriage routes. While most of the Banjar people live in urban areas and some are also in certain villages for trading. There are various Dayak tribes scattered in various regions, such as the Dayak Ngaju, Dayak Meratus, Dayak Maayan, Iban Dayak, Dayak Ot Danum , and others. The Dayak are the indigenous people who inhabit the island of Borneo (Abdi Fithria 2021)

The differences that each group has from the language used, their customary system, and their belief system. The Dayak people are famous for the Kaharingan belief, namely the belief in animism, dynamism, which has been passed down from generation to generation from their ancestors. Over time the Kaharingan belief eroded with many people converting from the Kaharingan belief to Christianity and embracing Islam.

The Banjar people who are the dominant population in South Kalimantan call them "Orang Bukit". The term is used by Noerid Haloei Radam in his book The Religion of the Bukit People. While the government in the new order referred to them as "Isolated Tribes". Anna Lowenhaupt Tsing, Anthropologist from America who has been writing for two years (1979-1981) uses the term "Orang

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Meratus".(Mujiburrahman dkk 2011) Some of the differences in these terms are to emphasize an identity of community groups that have their own historicity. Researchers themselves tend to use the term "Dayak Meratus", because the term indicates their existence and is considered more suitable. The Dayak Meratus area in South Kalimantan is included in Balangan Regency, Hulu Sungai Tengah Regency, Hulu Sungai Selatan Regency, Banjar Regency, Tanah Laut Regency, Kotabaru Regency (Wajidi 2011)

Research conducted by Ihsanul Arief with the title “Harmony of Religious People in Pedalam Meratus with the research location in Piani District, Tapin Regency, South Kalimantan”, In his research, he stated about the Dayak Meratus community in their social conditions with heterogeneous communities, but tended to be harmonious and safe with multi-religious religions with mutual tolerance and constructing harmonious relationships.

Another explanation about harmony is found in a book written by Wajidi (2011) entitled Acculturation of Banjar Culture in Banua Halat. The essence of the book is how differences and beliefs and cultural diversity that exist in Banua Halat do not become a barrier to the spirit of tolerance and brotherhood between ethnic groups.

Based on this reference, researchers are interested in writing about the Dayak Meratus community located in Loksado District, which has not been found much, There are many things that can be explored more deeply about the existence of the Dayak Meratus Community in terms of beliefs, culture, traditions, way of life, and

social interactions of the people. Therefore, the researcher wrote about the socio- religious interaction in Loksado District, Hulu Sungai Selatan Regency. The aims of this research are: 1) Knowing the social situation of the Dayak Meratus community in Loksado, South Kalimantan. 2) Socio- religious interaction of the Dayak Meratus Loksado community, South Kalimantan.

The method in this study uses a type of qualitative field research that researchers want to focus on the situation and socio- religious interaction of the Dayak Meratus community, Loksado Hulu Sungai Selatan District. The approach used in this paper is anthropology because it relates to the pattern of interaction in religious matters between the Dayak Meratus community which creates harmony between religious communities.

This research belongs to the descriptive-analytical category, which in this case makes a strong reason why this category is suitable for looking deeper into the religious interactions of the Dayak Meratus.

First, the author wants to understand more deeply about the situation and the results of the socio-religious interaction of the community. Interpret this phenomenon based on the results of observations and meanings given by the informant. Second, the reality that occurs is the result of developing values so that the reciprocal relationship reflects the form of the application of these values. Therefore, a study of a phenomenon must be carried out by analyzing the context that surrounds it.

(John W. Creswell 2012) Table 1. Sources, Techniques and Data Analysis

No Sources, Techniques and Data Analysis

1. Data source Primary data

Secondary Data

Observations, interviews, reports, documentation Journals, books, statistical data

2.

3.

Data collection technique Data analysis

Triangulation Triangulation

Observation, unstructured interview and documentation

Data reduction, data display and data verification Sumber : (Sugiyono 2017)

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RESULTS AND DISCUSSION A. Loksado Dayak Tribe Community

The Dayak Meratus community is a Dayak community living in the Meratus Mountains which is the mother of the Dayak Meratus Tribe. Therefore, explaining the Dayak Meratus community cannot be separated from the Dayak tribe as its parent tribe. This is also intended so that no network is lost in the presentation and so that the location of the Dayak Meratus community is known on the cultural map of the Dayak Tribe.

The population of the Dayak Meratus tribe in Kalimantan reaches more than 50,000 people and around 35,838 of them live in South Kalimantan Province.

In Barito Kuala Regency, there are around 14,508 indigenous people of the Dayak Meratus tribe. This is the area where the Dayak Meratus people live.

The areas inhabited by the Dayak Meratus include Awayan, Batang Alai, Batu Benawa, Balangan, Hulu Sungai Tengah (HST), Banjar, Tanah Laut, Tanah Bumbu, Kotabaru, Padang Batung, Tapin Atas, Belimbang, Sampanahan, Kalumpang Hulu. Loksado, and several other regions.

The Dayak Meratus community in Loksado District inhabits areas full of protected forests, valleys and ravines, as well as the upstream flows of the Amandit River in the Meratus Mountains, South Kalimantan. In this shady area of green leaves and clear river water, they live. Although it is undeniable that the area has been damaged a lot. In Loksado District, the population area of the Dayak Meratus community is quite large and still adheres to the cultural values of their ancestors (adhering to the Kaharingan religion). Loksado is one of the sub- districts of South Hulu Sungai Regency (HSS) with Kandangan as its capital city in South Kalimantan Province. Based on 2019 statistical data, it covers an area of about 338.89 square kilometers with a

population of 9.340 people decreased in 2021 with a population of 8,995 people with a population density of 21 people per square kilometer with a population density of 21 people per square kilometer.

The decrease in the number of residents in loksado was due to the large number of people who moved house and died.

The condition of the people of Loksado District, is very harmonious and maintains harmony with one another. For example, when a wedding is being held, they all work together to help fulfill the needs of one of the local residents. This is seen when one of the residents is about to get married. So all residents provide assistance to each other, both in terms of energy, and in terms of material.

Conditions like this are rarely found in cities, especially in big cities that we all know. If there are problems in Loksado Subdistrict, whether related to conflicts between youths or other matters such as inheritance, they can simply resolve them by submitting them to local traditional leaders, or it can also be done at the Meeting Hall.

Religious life is a right for every human being and no one should force others to embrace or leave a particular religion. Loksado District in constructing inter-religious harmony by reflecting religious pluralism into social life and conducting inter-religious dialogue to open up the theological-normative barriers owned by each religion, especially Islam and Christianity in society in Loksado District. It can also be interpreted that religious pluralism is not only an idea or discourse of religious thought, but religious pluralism is actually a social reality in the lives of religious people. In addition, the construction of inter-religious harmony in Loksado District is also supported by a strong kinship factor, both Muslims and Christians are aware of it in one brotherhood (blood descent from ancestors). The condition of the Dayak

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Meratus community who still adhere to local beliefs and have embraced Islam and Christianity.

1. Religious Conditions

The Dayak and Banjar people actually belong to the same family. The Dayak community is identical with the Kaharingan which is their local belief, while the Banjar is synonymous with Islam which began to be embraced since the Banjar Kingdom was founded. The differences that occur between the Dayak and Banjar people are responded to by the Dayak through myths. The position of the Banjar Islam community made adjustments to the Dayak community so as not to collide with each other in terms of trust. Their community is predominantly Dayak, and has a very long

relationship with the Banjarese. The Dayak Meratus community has a myth that has developed and will always be passed down and maintained from generation to generation until now.

The religious conditions in the loksado community have various beliefs.

Where in quantity, Islam is a religion that has the most adherents among other religions. The second order adheres to the local religion which is believed to be hereditary or known as the kaharingan belief. Christianity, Protestantism, and Hinduism, Buddhism, are minorities in the Loksado community. So that Islam, Kaharingan and Protestant Christianity occupy the three religions that have many adherents in Loksado. This can be seen from the percentage level as below:

Tabel 2. Religion in Loksado District

No Religion Percentag

1.

2.

3.

4.

5.

Islam Kaharingan

Christian (Catholic/Protestant) Hindu

Budha

58,94%

21,44%

16,25%

3,29%

0,07%

Sumber: Data Statistik Tahun 2014-2019

The occurrence of this belief pluralism is due to the spirit of tolerance and high mutual respect for differences in beliefs. In the sociological reality, the three different beliefs have been embraced by each of the Dayak Meratus Loksado communities which blend with each other and have affiliation so as to create an atmosphere of harmony and mutual respect between adherents of one religion and adherents of other religions.

2. Educational Conditions

Education is a dynamic activity in development of the life of a society or a nation. Besides that education can also influence each individual's mindset to develop mental, physical, emotional, and ethical abilities. In other words, education

is a dynamic activity that can affect all aspects of a person's personality and individual life. Education contains the aim of developing abilities so that it is useful for the benefit of his life as part of society.

Meanwhile, when viewed from the level of education of the Dayak Meratus community in Loksado District, it is more dominated by junior and senior high school graduates, some of the residents who are old or elderly have never touched school when they were small. As we know that the need for education in the era of technology and information is a necessity that every society wants to fulfill today, The Meratus Loksado Dayak community is no exception, especially for their children.

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This is evidenced by their awareness not to leave the education of their children.

3. Livelihood

a. Farming (Manugal)

In the classical period or initially the livelihood to sustain their life (the Dayak Meratus community) was gathering, hunting, and farming (manugal). Manugal is the name of the Dayak people of the Meratus Mountains, South Kalimantan, for farming on dry land or mountains, manugal can be a process in the Dayak- style rice cultivation. As in the farming process, the men mengal (make holes with the help of wood stuck into the ground for seeds) and women put the rice seeds into the tugal holes with a spacing of 20 cm x 20 cm, where each hole is filled with 5-7 seeds. Tugal holes are not closed, left open, but over time the hole will automatically be covered by soil due to the flow of rainwater on the ground surface (Muhammad Efendi, Muhammad Sahrul, and Siti Salma 2020)

This Manugal is a model of a simple survival, which is to take advantage of the surrounding natural conditions, as is also found in ancient cultures in several other areas. Currently, farming by farming and farming is a prominent economic activity in the livelihood of the Dayak Meratus community. The model they use is shifting cultivation. In the discipline of anthropology, shifting cultivation is termed shifting cultivation or slash and burn agriculture or swidden agriculture.

The population of the Dayak Meratus community in Kalimantan reaches more than 50.000 people and around 35.838 of them live in South Kalimantan Province.

In Barito Kuala Regency there are around 14,508 Dayak Meratus people with a land area of 98 m², namely: 1) Clearing land, usually by cutting or burning it. 2) The land is planted once or at most three times. 3) Land that has not been used will be left for several years, usually 10 to 15

years, before it becomes forest again. 3) After experiencing the third phase above, the land will be replanted.

The Dayak Meratus community calls this economic activity huma or bahuma, which in the Dayak literature is called huma culture. In the Meratus bahuma Dayak community, the stages are as follows: 1) Clean the undergrowth with a machete. Scrub means that it includes grass that is not too big or tall, such as weeds and other grasses. This stage can be done by women or men. 2) After the undergrowth (stage 1) has been cleared, the next step is to cut down relatively large trees using an ax or a bilayung. This stage is usually done by men. 3) Burning leaves or twigs left over from cleaning and felling earlier (stages 1 and 2). This stage is usually done by men. 4) Build fences and huts on land whose boundaries and extent have been determined. This stage is also usually done by men. 5) Prepare land for planting. This stage can be in the form of cleaning the remnants of leaves or twigs that are still left on the land. This stage is usually done by women and men. 6) They make holes in the land using pointed sticks which they call tugal or tutujak and plant them with plant seeds. The men usually hold the tugal or tutujak to make the holes, while the women put the seeds into the holes. 7) After all is done, the seeds are allowed to grow until they are ready to be harvested, the men go to the forest to look for and collect forest products and the women and children guard the land from nuisance animals, such as rats, and sparrows and weeds. 8) When the plants are ready to be harvested, it is time to harvest. The Dayak Meratus community used to harvest their land together. 9) The form of gratitude from the harvest they get they show by holding a thanksgiving ritual ceremony or party, such as the Aruh Bawanang ceremony. 10) Clear land that has been used or open new land.

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By looking at the stages above, it can be seen that the Dayak Meratus community organizes farming activities that are very structured and systematic or planned.

Figure 1. Gardening (Manugal)

Sumber: Dokumentasi Lapangan

b. Farming (Farming System)

The cultivation system is one of the traditional and hereditary land use patterns. This cultivation pattern is carried out by the Dayak Meratus people in Loksado District, South Kalimantan.

The Dayak Meratus people call their farming system rotational cultivation. The stages in farming activities are known as the 6 M, namely Slashing, Cutting, Burning, Planting, Grazing and Harvesting. Each stage of these activities cannot be separated from the traditional Kaharingan rituals carried out by the local community. The Dayak community has customary law or customary rules related to cultivation which is pamali (bringing bad consequences) if violated.

Figure 2. Gardening (Farming)

The entry of religion and foreign culture causes the traditional rituals to be abandoned. Cultivation carried out by the community in the sub-district shows a change in the land management system, where the increasing number of residents causes the land to become increasingly narrow. In general, the cultivators in the research location live a traditional lifestyle with a relatively low level of welfare and education.

c. Cinnamon Cultivation

The Meratus Mountains, which stretches across a number of districts, are rich in germplasm in the form of quality medicinal plants, including cinnamon.

Some of these plants grow naturally, some are cultivated by the Loksado Dayak community, Hulu Sungai Selatan district. Cinnamon is a term for a plant that produces a sweet-tasting bark.

Ordinary people often see it in the form of small pieces of bark that are brown in color, rolled up. Usually used for cooking spices, and very few know that its other function is flavoring coffee brews. (D.

Susanto, n.d.)

According to one cinnamon farmer at Balai Malaris, Dayak Meratus, Loksado, Hulu Sungai Selatan Regency, South Kalimantan, cinnamon is worth harvesting if it is 10 years old. The thickness of the skin has reached about 1–1,5 cm.

There are two ways to harvest cinnamon, the first is to cut it down and the second is to remove the bark from the stem. To produce cinnamon that is ready for sale, farmers need to do several things. First, after the cinnamon bark is harvested, the outer skin is then scraped or scraped until it is clean and only the inner skin is visible. The color is slightly yellowish like other bark peeling. Second, after scraping the cinnamon bark, it will be dried in the sun. If the results can be broken dry new sale. The skin is then dried in the sun for 2-3 days until it reaches a moisture content of 10%, the

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skin is then cut into pieces as needed.

Only after that was brought to the house to be cleaned and removed the skin.

Usually the activity of removing the bark is carried out by women on the terraces of the house. But not infrequently men also help remove the cinnamon bark.

After taking cinnamon bark, then cut into pieces with a width of about 3-5 cm.

Then dried in the sun to dry. If the weather is nice, drying cinnamon only takes half a day.

Figure 3. Drying Cinnamon

According to the Subdistrict head Loksado, the area of cinnamon forest in the Meratus mountains is estimated to reach 5 to 10 hectares, which also contains candlenut plants. For the marketing of cinnamon, the merchant community already has its own network with buyers so that the marketing is still quite good. Cinnamon found in the Meratus mountain area, Loksado District, Hulu Sungai Selatan Regency is cinnamon with the number one quality, so that it is well sought after by consumers. Some of the cinnamon-producing areas in South Kalimantan are Loksado and Padang Batung, both of which are included in the Hulu Sungai Selatan Regency which is located along the ridge of the Meratus Mountains. (Dewi Alimah 2015)

d. Candlenut Cultivation

Plants that are also planted in the garden are candlenut. Candlenut, or they call it keminting, is harvested seasonally twice a year. Candlenut is a plant that is classified as a pioneer type because it can

grow on critical land with low soil fertility and open soil.(H. Hendromono Daryo and Durahim, n.d.) Just like other plants, this candlenut is grown from seeds taken from its own seed. There are two ways to sell candlenut, namely the peeled and unpeeled candlenut. For those that have not been peeled, the price is IDR 3.500/kg. While those that have been peeled and burned (so that the candlenut becomes hard) the price reaches Rp.

20.000/kg. Peeling candlenut is usually done by women or men in the afternoon.

Figure 4. Removing the Pecan Shell

B. Social Religious Interaction Of The Dayak Meratus Community In Loksado, South Kalimantan

1. Respect and appreciate in worshiping God

The Dayak Meratus community in Loksado District once had its own story of conflicting inter-religious relations.

The Dayak Meratus community in Loksado District, which has diversity in religion, of course, there are three religions that dominate the Dayak Meratus community in Loksado District, the first being occupied by Protestant Christianity, Islam and Kaharingan. The Loksado Dayak people practice their religion according to the beliefs they believe in without hindering the freedom to practice religion. This is evidenced every day there is still the sound of the call to prayer in the mosque for those who are Muslim and on Fridays the Friday prayer is always held. As for those who are Protestant Christians, worship services are still held

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at the church every week. Likewise, those who are Kaharingan still carry out religious rituals.

Currently, in Loksado District, the relationship between residents (Christian, Muslim, Kaharingan) is relatively harmonious and under control.

Although some of the family members have chosen to embrace Christianity or Islam, these differences do not separate each other. The traditional values that have been embedded in them allow harmony to be realized in the Dayak Meratus community.

The people of Loksado District with this diversity respect and appreciate each other by not interfering with the religion they believe in and carrying out their worship to God Almighty. So that harmony between communities in Loksado District can be harmoniously established and conflicts over racial issues can be muted.

2. A sense of caring between communities (cultivating crops, being responsive to others)

The Meratus Loksado Dayak community has a livelihood by farming (manugal) and gardening such as cultivating cinnamon and candlenut (keminting). When people carry out farming activities or what they often call manugal and farming. This activity is carried out together starting from the process of clearing land (balukar) by cutting down relatively large trees using an ax and cleaning branches and leaves by burning. So that the clean land is ready to be planted with rice, usually the relatively heavy work is done by the men. The women usually help prepare the food when the labor and farming process is carried out. We can see that the Dayak Meratus community in Loksado District has social concern for others through these manugal and farming activities.

3. Cooperation in muamalah activities, wedding parties, and the common good (funerals and religious holiday celebrations)

The Dayak Meratus community in Loksado District in their daily activities cannot be separated from the name buying and selling (muamalah) to meet their needs. The buying and selling activities carried out by the Dayak Meratus community in Loksado District do not look at which religion they come from.

Both sellers and buyers engage in mutual activities in buying and selling either at the klontongan shop in front of their house or in traditional markets in Loksado District, which usually operate once a week. Not much different when the wedding ceremony was held by the Dayak Meratus community in Loksado District, they worked hand in hand to help make the implementation run smoothly and according to the expectations of those who had intentions.

So that the common good can be achieved by mutual tolerance between fellow communities and social values in the Dayak Maratus community in Loksado District in interacting can be harmoniously intertwined. The Dayak Meratus community, has its own peculiarities when highlighting the social relations of the community which are quite tight against their ethnicity, because each tribe throughout Indonesia has very different characteristics.

The form of social-religious harmony is a manifestation of the Dayak Meratus community who love tolerance.

Not looking at the majority and minorities, because one desired goal is to live a harmonious, safe, peaceful life by developing the intention of helping each other and respecting each other in the activities of religious holidays. This is illustrated in the implementation of death which is carried out at the loksado on Dayak Meratus through the influence of death as a designation for the loksado

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community. Communities usually help each other, both Muslims and non- Muslims. They mingle as a form of condolences. Likewise on the day of sacrifice (Eid al-Adha), non-Muslim communities such as Christians and kaharingan receive distribution of sacrificial animals. Meanwhile, during the Christmas celebration, Christians who celebrate it distribute food to their closest neighbors, even though they have different religions. This is done by the community in interacting to maintain friendship and harmony in the Dayak Meratus community in Loksado.

CONCLUSION

The social situation of the Dayak Meratus people who live in Loksado District has three dominant beliefs including Islam, Kaharingan and Christianity. These three beliefs have made the Dayak Meratus community in

Loksado District have a high tolerance for their fellow citizens. The level of education taken by the Dayak Meratus community in Loksado District dominates junior and senior high school graduates, and only a few study up to university level, the rest for the elderly, many do not attend school. The social situation of the Dayak Meratus community in Loksado District has a profession as a farmer (manugal, farming, candlenut cultivation and cinnamon cultivation)

Socio-religious interaction of the Dayak Meratus community in Loksado, South Kalimantan with the religious diversity in the area, namely respecting and appreciating them, showing their attitude, especially when worshiping God Almighty, a sense of concern between communities (cultivating crops, being responsive to others), and cooperation in muamalah activities, weddings, and the common good.

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Artikel Jurnal

Pustaka Pelajar.

Muhammad Efendi, Muhammad Sahrul, and Siti Salma. 2020. „Nilai Kearifan Lokal Tradisi Manugal Masyarakat Dayak Meratus Kalimantan Selatan Pada Materi Geografi Bidang Lingkungan Hidup (Kajian Etnografi)‟. Padaringan (Jurnal Pendidikan Sosiologi Antropologi ), 2, 2.

Sumber Elektronik

Pustaka Pelajar.

Muhammad Efendi, Muhammad Sahrul, and Siti Salma. 2020. „Nilai Kearifan Lokal Tradisi Manugal Masyarakat Dayak Meratus Kalimantan Selatan Pada Materi Geografi Bidang Lingkungan Hidup (Kajian Etnografi)‟. Padaringan (Jurnal Pendidikan Sosiologi Antropologi), 2, 2.