Death Ceremony Community Banjar (South Kalimantan)

For the people of Banjar, death is not a simple case of discharge of the soul from the body, but also a sacred event that became the natural entrance to the next man. Death is not the end of the journey of human life, but it is the beginning of another life. As the beginning of a new life, it is only logical if preparing for all purposes required in a new life in the future. In other words, death is an event that requires a stock to shore up his new life. What are the provisions that must be prepared and prepare lunch bagimana dead is entirely related to the trust and confidence of each individual.
Banjar society choose a belief that they believe will provide benefits in the nature of life in death. For example, if someone reads tahlil 70,000 (seven laksa) times, they believe to be saved from hell fire. In addition, the provision of death is also prepared to increase their charitable jariyah and tasawwuf follow the Koran. Both religious effort is often referred to as sangu tuha (old stock) or sangu Hereafter (stock provision). According to David, there is also preparing dishes and drinks his own the best that they will be awarded to those who bathe. Provision of this equipment based on the belief that the gift he will use the equipment in the nature of death later (David, 1997: 290-294). There are many other deeds-deeds that are usually practiced by the Banjar that in the future after death survived the torment of hell fire and find happiness at the sight of Allah SWT.
In addition to performing deeds in mind, the Banjar also prepare a variety of issues related to equipment funerals. Like a shroud, burial ground, the cost of implementation of the ceremony, until the goods will be given to people who assist the implementation of the funeral ceremonies. This preparation is likely closely related to social and cultural relations.
Meaning of the death of a person not just a sacred meaning, but also an event that has a cultural and social significance. This corresponds closely to the position of the individual as a member of the community and as citizens of a particular culture. When an individual dies, culturally and socially and of course, raises concerns "keguncangan" while in the community. Keguncangan they cope with a ritual that serves to restore social stability culture.
For society, the ritual also serves respect for the journey of the dead into the afterlife. This viewpoint is evident from the behavior of people who visited the family of the deceased, followed the ceremony salvation, come bathe, prepare the grave, buried, and pray for him. The ceremony of death, thus, is a region of overlap between the events of sacred and social events. To give a complete picture of ketumpang-squeezing, this paper discusses not only funerals, but also other events surrounding the death ceremonies, such as someone dying, when the person has died, while the burial, and post-burial.

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Basunat: Symbol islam Children in Banjarmasin, South Kalimantan

Basunat for society Banjarmasin, South Kalimantan, is very important. In fact, Islam is not considered perfect person if the person has not been circumcised. Therefore, since Banjar people were children (boys aged between 6-12 years, and women are usually younger) have been circumcised (Alfani David, 1997: 252). Asa bakalalangan haja kaalah us (our disturbing feelings), so usually the people commenting on the people of Islam (bersyahadat) that have not been circumcised. In addition done by the Muslims to perfect his Islamic faith, circumcision was also practiced by local people who still adhered to the religion and the Christian Balian (ibid). But unfortunately, there is not any information that explains why they practice circumcision.
Circumcision for men and women in practice are not the same. Circumcision for men, is to remove genital skin (foreskin) that covers the head of the male genitalia. As for women, circumcision is cutting some tissues of the clitoris. Among the Banjar, recognized three methods of circumcision for men, namely: (1) basupit. Basupit called because the skin prick that must be disposed clamped with supitan made of hard wood or bamboo for two to three weeks. Cutting is done after the foreskin is clamped to dry. This method caused incredible suffering on the people who were circumcised, circumcision either before or after. Basupit method is still run by the Banjar society until the 1940's. 2) basunat. This method is a continuation of the method basupit. If at basupit penis foreskin must be clamped within 2-3 weeks, then in basunat foreskin is clamped only during cutting. In this way, people who circumcised penderiataan much reduced. (3) Circumcision by a physician or registered nurse. This method is the most modern methods of circumcision. If the basupit and basunat the person doing the circumcision experts who have expertise through inheritance from his parents, then the latter method gets people doing circumcisions expertise through formal education (ibid, 252-253).
If the man synonymous with cutting basunat penis foreskin, then the female clitoris is more on reducing the tissue by scraping with a razor blade (further explained in the procession of circumcision). Therefore, by scraping, then a circumcised girl will not suffer as a result of pain in young men. In fact, they can immediately play after circumcision procession.
Lately, female circumcision is not a bit of penetangan, especially from feminists. In fact, the formal opposition to the practice of female circumcision group also conducted ten UN agencies, namely the United Nations Programme on HIV / AIDS (UNAIDS), United Nations Development Programme (UNDP), United Nations Economic Commission for Africa (UNECA), United Nations Educational, Scientific and Cultural Organizations (UNESCO), United Nations Population Fund (UNFPA), Office of the High Commissioner on Human Rights (OHCHR), United Nations High Commissioner for Refugees (UNHCR), United Nation Children Fund (UNICEF), United Nations Development Fund for Women (UNIFEM), and the World Health Organization (WHO) (http://www.antara.co.id/). This group of opponents argued that the cutting of the clitoris of women (female genetical mutilation / FGM) is a deliberate violence against women. In adulthood, girls who cut off her clitoris bergabai will experience infertility problems, develop swelling of the genital area, suffered excruciating pain during childbirth, it is difficult to control urine, and the worse the woman can not enjoy sexual relations with her partner.
But there are also opposing the ban on religious grounds. This group usually take the argument that female circumcision is forbidden is a model of circumcision performed in Africa, namely by cutting the clitoris. What about female circumcision done by the community yng Banjarmasin? Is circumcision done damage reproductive organs so that violence can be categorized? The following will set out how the practice of female circumcision in Banjarmasin, so it can be referenced to support or reject circumcision on women.

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Baayun Mulud: Ceremony Commemorating the Birth of the Prophet Muhammad in South Kalimantan

Month of Rabiul Awwal is one of the historic month in the Islamic calendar. This month, exactly on 12 Rabiul Awwal Prophet Muhammad, was born into the earth. Therefore, the month of Rabiul Awwal by Muslims called by the name Maulud month or month of birth of Prophet Muhammad.

The birth of the Prophet Muhammad is one of the greatest blessings for Muslims. Bekait with this, this month, exact date of 12 Rabiul Awwal each, there are some Muslims who hold special activities to welcome the birthday of Prophet Muhammad, such as Baayun Mulud ceremony held by the Banjar, South Kalimantan.

Baayun Mulud consists of two words, namely baayun and Mulud. The word means doing the activity Baayun swing / cradle. Activity rocking the baby is usually done by someone to euthanize her. With rocked, a baby will feel comfortable so he will be able to sleep soundly. While the word Mulud (from Arabic Maulud) is an expression of Arab society to the birth of Prophet Muhammad. Thus, words have the meanings Baayun Mulud a swinging activity of children (infants) as an expression of gratitude for the birth of Prophet Muhammad the messenger of grace for all the worlds. Because that rocked the ceremony were a small child, then the ceremony is also called the ceremony Baayun Children.

Aside from being an expression of gratitude, the implementation of this ceremony is also to take the blessings of the glory of the Prophet Muhammad. The hope, the child has a personality that rocked as the Prophet Muhammad, and became a devout Muslim and have fear of Allah and His Messenger.

Baayun Mulud ceremony not only followed by people who are in the area (read: village), but also from other areas. Even in perkembangnnya, Baayun Mulud ceremony not only for children but also elderly people who have not had time to swing at a time when small (read: following this ceremony).

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