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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High Eid (Eid al-Fitr celebrations Rituals in Lombok, West Nusa Tenggara)

Eid is a day of victory, in which Muslims (purified) returned after running fast. Awareness of their achievements back to nan fitri identity is expected to be a kind of inherent and control even the spirit of the strong self to continuously improve the quality of life, as has been done in the month of fasting. Having been educated through the momentum of fasting, Muslims celebrate then to hold a thanksgiving for the blessings fitri (such as the sanctity of a newborn baby) which God gave through the Eid al-Fitr.

Expression of gratitude to Allah's blessings were also carried out by Muslims Wetu Telu in Lombok, West Nusa Tenggara, Indonesia. After performing various rituals since a month before the fast (Rowah Wulan and Sampek Friday) and on the eve of Ramadan as the ceremony Meleman Qunut, Maleman Likuran, and Maleman Pitrah, they held Lebaran High, is an expression Muslims Wetu Telu to mention the feast of Eid Fitr. High Lebaran expression is the way Muslims Wetu Telu to show that the ceremony which was held as the closing month of Ramadan has a value that is very important.

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Rowah Wulan and Sampek Friday (Lombok, West Nusa Tenggara)

Ramadan is a special month. Like a grand and holy guest, Ramadan always enthusiastically welcomed by Muslims. Communities in different regions have different ways to greet him. The differences are influenced by social, cultural, and historical background that accompanies the community and, in particular, perceptions and expectations about the month of Ramadan itself. Because the process is going on since long and are hereditary, the formalization of these methods make it as a tradition.
One tradition of welcoming the month of Ramadan which is considered typical of the ceremony can be seen that done by those groups Wetu Telu Sasak in Lombok, Indonesia. Since a month before the month of Ramadan, followers of Wetu Telu held quarterly and sampek rowah Friday as a form of welcome and the breeding month of Ramadan, although adherents of Wetu Telu not fasted for a full month. Wulan Rowah held on the first day of Ramadhan while Sampek Friday on the last Friday of the month Sha'ban or called Friday closing.
Although adherents of Wetu Telu not fasted for a full month because of different interpretations of the month of Ramadan and also because of the influence of customs such as the habit of betel chew in the morning, afternoon, or evening, but when the fasting month ahead, they refrain from doing acts that prohibited in order to maintain the sanctity of Ramadan. Adherents Wetu Telu asked to postpone all ceremonies (rituals) individual transition (begawe) as nguringsang (cutting hair), nyunatang (circumcision), and ngawinang (marriage) because it would undermine the sanctity of the celebration of Ramadan. Even if there is one family member who died, his family held a funeral ceremony should be simple and suspend the post-death ceremony after the month of Ramadan.
In determining when the time of the ceremony, adherents Wetu Telu using neptu (traditional calculation). Neptu usage as a determinant of the implementation of the ceremony shows that each group has the means and the logic of its own when to perform the ceremony.

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Proto Malay Wedding Ceremony Community Mamak Gutters

Marriage is not only a most dignified way to guarantee the existence of man upon the earth, but also as the embodiment and the inheritance of the values ​​shared by a community (society). In other words, through the marriage community to ensure its continuity, and while preserving, bequeath and form civilization. That's what we can see the wedding Talang Mamak communities that live in the inland province of Riau and Jambi Province.
Community Talang Mamak is a proto Melayu (Malay parents). After the advent of Islam, Talang Mamak community withdrew into the interior. If the Malays are generally synonymous with Islam, then to the community Talang Mamak, synonymous with Malay customs (tradition). Therefore, her wedding ceremony a little more in common with Malay wedding ceremony in general.
In conjunction with the introduction of Islam, there are two distinct identification of a growing community of Talang Mamak, namely: "The new measures" and "long step". "New Step" means someone who has embraced Talang Mamak Islam. While the "old measures" means someone who adheres to Talang Mamak animism and dynamism. But even though a person has done "a new step," local trust values ​​are not necessarily lost. This is due to Talang Mamak using these old beliefs as a point of view to understand the religion of immigrants. As a result, although it has been doing "a new step," but the belief of animism and dynamism are still pretty coloring everyday life of that community.
Talang Mamak marriage as a form of manifestation of the values ​​espoused not only contain the values ​​of worldly (profane) but also the sanctity of (sacred). Therefore, in the wedding ceremony Talang Mamak community in both the phases before, during or after marriage, will be presented nicely newcomers how religion, particularly Islam, and local culture acculturated. In other words, it treats religious communities and local cultures in a complementary position.

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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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Ganal Aruh Ceremony: The expression Dayak Community Thanksgiving

Bahuma or farming for the Dayak people in Kalimantan is not merely an economic activity to make ends meet, but also for the religious activities related to the Supreme Giver Rizqi. Some say that the farming activity carried on by the Dayak is part of the religious field for dry rice cultivation. The culmination of the ritual tradition bahuma is Aruh Ganal (big feast), which is a party held after the harvest as an expression of gratitude for Rizqi given by the Creator. In addition, Aruh Ganal also as a request that results in the next planting season more abundant and destructive pests away from crops.
Ganal Aruh called because the ceremony is celebrated on a large scale for five, seven, and or 12 days by seluRohwarga village; by inviting people from other villages. In fact, sometimes also invited government officials. Aruh festive Ganal, entirely dependent on a lot-at least the bahuma community. If the result of many and a good harvest will be Aruh Ganal ceremony was held a festive, otherwise if the harvest was less successful then simply held AruhKecil or even not held at all.
Aruh Ganal also called bawanang banih halin or ceremony mahanyari banih west, the ceremony is conducted as it gets a lot of rice harvest and during bahuma not get disaster. Rice is included in this ceremony is the last time the rice is harvested or also called a second crop. Rice from the harvest has not be eaten before diupacarai. In other words, the new Dayak community will enjoy the fruits of their bahuma after giving thanks to the Almighty Giver Rizqi.
Therefore Aruh Ganal a sacred ritual and magical nuances, then the implementation Aruh Ganal ceremony led by Balian. Balian is a figure (of directors) who have extensive knowledge of indigenous peoples about the ins and outs of customs and traditions of the Dayak community. This knowledge is obtained by studying with the Balian Tuha (Old Shaman) and do Balampah (a kind of meditation to build friendships with various types of spirits so as to obtain a certain supernatural powers).
Balian is involved in Aruh Ganal ceremony consisted of a few people and headed by Pangulu Customary (Indigenous prince). In carrying out its duties, each Balian is always accompanied by Panjulang. Panjulang is a woman who always watched the conversation Balian, and at the same time can apply to the will of the people. All requests are served by Panjulang Balian.

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Chopsticks: The Dayak Typical Weapons

Living in the middle of dense forest with trees towering and inhabited by various kinds of wild animals and wild, have inspired the Dayaks to make weapons that are not only able to protect them from fierce forest life, but also able to support their lives better materially and morally. Based on the conditions and objectives, the Dayak make a special weapon, one of which is a fairly unique weapon that became known as chopsticks or a blowgun.
Chopsticks or blowpipe is typical of Dayak weapon consisting of three parts, namely the stem (pipe) chopsticks, damek (child chopsticks), and sangkoh (spear made of iron or stone mountain tied to the end of the pipe chopsticks). Weapons that rely on the strength of this blow can hit a target from a considerable distance, which is about 30 meters to 25 meters and a vertical position to horizontal position (http://www.kipde-ketapang.go.id) depending on the ability of the penyumpitnya.
With this weapon, a Dayak can paralyze enemies and prey animals that are well above the trees, like the birds, and wild animals that live in the land of the, relatively far distance. With the ability to paralyze prey and enemies from a distance, the Dayak people have created a self-protection tools that are sophisticated enough. If the first shot was not on target, and vice versa wild animals or enemies hit back from a short distance away so damek can not be used effectively or not had time to install damek, then the pipes are made of wood chopsticks with sangkoh purchases in the end became a backup weapon very useful to protect themselves from close range. The existence of the pipe tip sangkoh chopsticks like a bayonet on the end of the rifle, or a spear that is ready to wait for an enemy attack.
To further streamline the functions of this weapon, especially for purposes of hunting or fighting the enemy, the Dayaks smearing damek (children chopsticks) with a poison made from the sap of plants. That said, the poison in children chopsticks there is no antidote, so people or animals are exposed to these weapons, although only scratches can cause death. But that is quite unique, any animal that died by this weapon meat is non-toxic and safe enough for consumption (Kompas, December 24, 2004). In addition to the range and are quite deadly poison, another advantage of this tool is used when no noise. Silent element is very important when targeting game or an enemy who was careless. In addition to hunting and fighting, chopsticks are also used for ceremonial equipment or as a wedding dowry in traditional Dayak (Kompas, December 24, 2004).
Change of mindset and the natural conditions of residence Dayak people turned out to affect the existence of the blowpipe. These devices are gradually becoming obsolete by the community and was heading for extinction. Therefore, should be done immediately so that conservation measures traditional tools that are characteristic of this Dayak still maintained its existence. Of course, conservation should be based on the times. Broadly speaking, there are two patterns of conservation that can be done to maintain the existence of chopsticks, which are passive and active preservation. Preservation of passively for example by performing duplication and replication chopsticks. While conservation can be done actively to revitalize the chopsticks and chopstick so that it contains the values ​​fixed in accordance with the motion of step with the times. The active form of preservation that can be done include:

    * Making the chopsticks as a gift out for tourist purposes. In this way, chopsticks are not only sustainable, but also can be a source of local economy;
    * Making the chopsticks as part of educational materials, namely local content subject. In this way, will appear self-awareness in students to preserve the chopsticks;
    * Making menyumpit activities as sports diperlombakan, for example, in the Regional Sports Week (PORDA) and the National Sports Week (PON). contested way, then it will be sustainable on its own chopsticks. Of course, if used for the race, it is not necessary damek smeared with poison.
If preservation is done, then future generations will know what the typical Dayak weapons, and also the development of indigenous technology achieved by the Dayak community.

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Rumoh Aceh (Traditional Malay Houses in Aceh Province)

Confidence of individuals or communities and the natural conditions in which the individual or community life have a significant influence on the architecture, the house, which was made. It can be seen in the architecture Rumoh Aceh Special Province of Aceh, Indonesia. Rumoh Aceh is home to the stage with a pole between 2.50 to 3 meters high, consists of three or five rooms, with one main room, called vines. Rumoh with three rooms has 16 poles, while Rumoh with five rooms has 24 poles. Modification of three to five spaces or vice versa can be done easily, simply add or remove parts in the left or right side of the house. This section is called sramoe likot or back porch or veranda and sramoe reunyeun bertangga, where the entrance to the Rumoh which is always located in the east.
The main door Rumoh Aceh is always lower than the height of an adult. Usually the height of the door is only 120-150 cm sized so that each person who entered into Rumoh Aceh should bow. However, once inside, we will feel very airy room in the house because there was no furniture in the form of a chair or table. Everyone was sitting cross-legged on a mat Ngom (of similar material, weeds that grow in swamps) covered with pandanus mats.
Rumoh Aceh is not only shelter, but an expression of belief in God and adaptation to environment. Therefore, through Aceh Rumoh we can see the culture, lifestyle, and values ​​that are believed by the people of Aceh. Acehnese adaptation to the environment can be seen from the form Rumoh Aceh shaped stage, the beams ang made of wood choices, the walls of the board, and the roof of thatch. Use of nature can also be seen when they want to incorporate parts of the house, they do not use nails but using pegs or straps from rattan. Even though only made of wood, leaf thatched roofs, and do not use nails, Rumoh Aceh could last up to 200 years.
Beliefs influence the people of Aceh to the architecture of his house can be seen in the orientation of the house that always elongated from east to west, namely the front facing the east and the inside or back of the sacred in the west. West direction reflected the Acehnese community efforts to build an imaginary line to the Kaaba in Mecca. In addition, the influence of belief can also be seen in the use of buffer poles are always an even number, the amount of room that is always odd, and the steps that odd.
Aside from being a manifestation of public confidence and adaptation to the environment, the existence of Rumoh Aceh also shows the social status. The more ornate the Rumoh Aceh, then surely the richer inhabitants. For families who do not have excessive wealth, then simply garnish with relatively little or even none at all.
As the times are demanding all the things done effectively and efficiently, and the increasingly high cost of manufacture and maintenance Rumoh Aceh, then gradually less and less people of Aceh who built this traditional house. As a result, the number of Rumoh Aceh are increasingly less. People prefer to build a modern house made of concrete manufacture and procurement of the material more easily than Rumoh Aceh making more complicated, more difficult material procurement, and maintenance costs are more expensive. However, there are also people who love the architectural heritage of their ancestors made Rumoh Aceh attached to their concrete house.
The existence Rumoh Aceh is the embodiment of the values ​​that live and run by the people of Aceh. Therefore, preserving Rumoh Aceh means also preserving the existence of the Acehnese people themselves. The idea of ​​preservation Rumoh Aceh will increasingly find the momentum after the tsunami that hit Aceh on December 26, 2004 taggal. Post-tragedy of natural disaster, a variety of people from different nations come not only brought relief but also brings a tradition that is not necessarily compatible with the values ​​developed in Aceh.

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