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Bentuk Dan Makna Sorban Di Indonesia

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Bentuk Dan Makna Sorban Di Indonesia 1 Bentuk dan Makna Sorban di Indonesia Hafshoh Arrobbaniyah Program Studi Arab, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia, Depok, Jawa Barat, 16424, Indonesia Email : [email protected] Abstrak Artikel jurnal ini membahas mengenai “Bentuk dan Makna Sorban di Indonesia”. Latar belakang dari penulisan ini adalah banyaknya ragam bentuk sorban yang tersebar di seluruh dunia memiliki makna yang berbeda-beda bagi setiap agama, wilayah, kelompok masyarakat serta individu pemakainya. Tujuan dari penulisan ini adalah mengetahui bentuk sorban di Indonesia serta ragam makna di balik pemakaian sorban tersebut. Metode penulisan yang digunakan adalah studi kepustakaan (library search) dengan mencari sumber-sumber referensi yang berkaitan dengan sorban beserta perkembangannya di dunia dan Indonesia, serta metode wawancara dengan narasumber untuk menunjang sumber referensi. Jurnal ini menggunakan metode penelitian deskriptif analitis. Jurnal ini menggunakan teori akulturasi yang dikemukakan oleh Young Yun Kim untuk menganalisis bentuk sorban di Indonesia, serta konsep mengenai komodifikasi agama yang dikemukakan oleh Pattana Kitiarsa dalam menganalisis makna sorban di Indonesia. Hasil dari analisis penulisan ini yaitu bentuk sorban di Indonesia merupakan hasil akulturasi dengan bentuk sorban di Yaman dan India. Selain sebagai simbol agama, sorban juga dapat bermakna sebagai komoditas. Abstract Form and Meaning of Turban This journal article discusses about the "Form and Meaning Turbans in Indonesia". The background of this journal is the spreading forms of turban to all over the world which it has different meanings for each religion, region, community groups and individual wearers. The purpose of this paper is to determine the form of a turban in Indonesia and the meaning behind wearing the turban. The method which is used in this journal is the study of literature (library search) to find the sources of reference which relating to the turban and its development in the world and in Indonesia, and interviews with informants to support the references. This journal used descriptive research method. This journal used the theory of acculturation propounded by Young Yun Kim to analyze the forms of a turban in Indonesia, and the concept of commodification of religion propounded by Pattana Kitiarsa to analyze the meaning of turban in Indonesia. The result of the analysis of this paper is the form of a turban in Indonesia is the acculturation to Yemen and India. Aside from being a religious symbol, turban can also meaningful as a commodity. Keywords: social and culture; acculturation, turban, th form of turban, the meaning of turban. Pendahuluan Beragam model pakaian khusus tiap agama memiliki ciri dan kesatuan tersendiri. Seperti pada pakaian tudung milik perempuan muslim maupun perempuan ortodoks Yahudi dan Kristen.1 Pada kaum laki-laki juga terdapat pakaian khusus yang dikategorikan sebagai pakaian keagamaan, diantaranya adalah sorban. Pemakaian serta pemaknaan sorban telah diatur oleh setiap agama, salah satunya agama Yahudi, seperti yang dikutip pada artikel berjudul “The Priestly Turban had a hole in the top” karya J.E Marchant, 1 Human Rights Commission, Op.Cit., paragraf 8. Bentuk dan makna..., Hafshoh Arrobbaniyah, FIB UI, 2014 2 “(Exo) 29:6 You will place the turban on his head and put the holy insignia on the turban.” Artinya: Kau akan menempatkan sorban di atas kepalanya dan meletakkan lambang suci pada sorban itu.2 Sorban yang dimaksud adalah selilitan kain atau tembaga yang dipakai mengelilingi kepala, bukan menutupi seluruh kepala, sehingga nampak berlubang di tengah ketika dilihat dari atas. Sorban dalam agama Yahudi ini lebih mirip seperti donat. Pemaknaan dari pemakaian sorban ini mirip seperti dalam agama Kristen dan Islam, yaitu untuk melindungi kepala sekaligus sebagai simbol dan penopang kekuasaan hukum bagi peran dari pendeta atau rabi mereka.3 Kehadiran sorban di tengah masyarakat memberikan corak serta makna yang beragam dalam perkembangan kehidupan masyarakatnya. Sorban adalah sepotong kain yang panjang dan lebar, dikaitkan berlapis di atas kepala. Sorban menampilkan banyak variasi, diantaranya sebagai adat yang umumnya dipakai oleh kaum pria. Masyarakat dengan tradisi pemakaian sorban yang menonjol dapat ditemukan di wilayah Asia Selatan, Asia Tenggara, Timur Tengah, Jazirah Arab, Afrika Utara, Tanduk Afrika, dan bagian dari pesisir Swahili. Menurut Syeikh Gibril Fouad Haddad dalam artikelnya, “The Turban Tradition in Islam”,4 Sorban telah dipakai oleh masyarakat Arab bahkan sebelum Islam datang. Pemakaian sorban merupakan petanda hadirnya kehormatan manusia. Hal ini menjelaskan bahwa orang- orang Arab asli berbangga hati untuk menerima aturan raja atas mereka, karena mereka tidak memiliki mahkota selain sorban yang dikenakan di atas kepala mereka. Mengutip salah satu penggalan dalam novel fiksi berjudul “Harald” karya David Friedman, menyebutkan bahwa ada cukup banyak peninggalan jejak-jejak dari pemakaian sorban di dunia, khususnya Islam. Di antaranya adalah penemuan tiga jenis sorban di The Metropolitan Museum of Art oleh para Ekspedisi Mesir.5 Di antaranya pemakaian sorban di kalangan pemeluk Yahudi, khususnya para rabi (pendeta), juga pada pemeluk agama Sikh yang masih terjaga hingga saat ini. Selain itu, ada beberapa bukti arkeologi dan sastra pada dimensi sorban berupa potongan kain yang diletakkan di kepala untuk membuat sorban dan topi.6 Pemakaian sorban terus berkembang seiring berkembangnya kebudayaan serta agama di dunia. Banyaknya fenomena pemakaian sorban di dunia, khususnya di Timur Tengah dan beberapa minoritas di negara barat, menghadirkan pemaknaan yang berbeda. Sorban tidak hanya dipakai oleh masyarakat muslim, tetapi juga menjadi salah satu identitas bagi pemeluk agama lain, seperti Sikh dan Hindu. Pada wilayah bumi bagian barat, pemakai sorban umumnya adalah 2 J.E Marchant dalam artikelnya yang berjudul “The Prietsly Turban had a Hole in The Top”, Juli 2009 http://yehspace.ning.com/profiles/blogs/the-priestly-turban-had-a-hole hlm.1 paragraf 2 (diakses pada 20 Agustus 2014 pukul 09:00 WIB) 3 J.E Marchant, “The Priestly Turban had a hole in the top”, 2009, hlm. 1 http://yehspace.ning.com/profiles/blogs/the-priestly-turban-had-a-hole (diakses pada 25 September 2014 pukul 22:00) 4 Gibril Fouad Haddad , “The turban tradition in Islam” http://www.caribbeanmuslims.com/articles/1286/1/The- turban-tradition-in-Islam/Page1.html (diakses pada 18 September 2014 pukul 20:00) 5 Nora E. Scott, Three Egyptian Turbans of the Late Roman Period, The Metropolitan Museum of Art Bulletin, Vol. 34, No. 10 (Oct., 1939), pp. 229-230The Metropolitan Museum of Art http://www.jstor.org/stable/3256428 (diakses pada 12 September 2014 pukul 09:00 WIB) 6 David D. Friedman, Harald, Baen Books, 2008, hal. 285. Bentuk dan makna..., Hafshoh Arrobbaniyah, FIB UI, 2014 3 pemeluk Sikh dan jarang sekali ditemukan muslim yang mengenakan sorban selain pemuka agama di sana.7 Indonesia dengan jumlah penduduk Muslim terbanyak di dunia, memiliki kemajemukan paham religius yang dikembangkan dalam kelompok-kelompok agama mereka. Beragam kelompok Islam di Indonesia memaknai sorban sebagai sebuah tradisi sekaligus sunnah yang dicontohkan oleh Rasulullah Saw. Masyarakat Indonesia dengan keberagaman kelompok agama, memahami sorban sebagai suatu simbol keagamaan yang menurut Kitiarsa (2008) dipandang sebagai gerakan kesalehan berwatak kreatif secara kultural, melibatkan penekanan kuat pada praktik-praktik keagamaan atau penemuan praktik yang diklaim sebagai benar-benar ortodoks.8 Pemakaian sorban dijadikan sebagai rujukan oleh sebagian mayoritas masyarakat muslim di Indonesia, sehingga tidak sedikit ditemukan banyak dari mereka mengenakan sorban dengan bentuk yang beragam. Bentuk-bentuk sorban yang beragam itu juga menunjukkan kelompok atau tarekat Islam tertentu. Seperti pada jamaah tabligh yang tersebar di seluruh Indonesia, mereka mengenakan sorban berwarna putih dan menyisakan ekor di salah satu bahunya. Bagi kelompok Islam lainnya, pemakaian sorban merupakan bentuk penghormatan terhadap orang yang mereka anggap memiliki status yang tinggi. Seperti yang ditemui pada jamaah dari tarikat Alawiyah, sorban umumnya dikenakan oleh kalangan habaib, dengan ragam bentuk yang berbeda. Pada kelompok Islam lainnya, mereka meyakini sorban sebagai salah satu komponen dalam meningkatkan kualitas ibadah mereka, seperti pada jamaah Majelis al Fachriyah, Larangan, Tangerang. Mereka meyakini bahwa pemakaian sorban saat beribadah dapat menambah jumlah 9 pahala hingga berlipat ganda ketika mengenakan sorban saat beribadah. Tinjauan Teoritis Berdasarkan tulisan Young Yun Kim (2010), proses akulturasi adalah suatu proses interaktif dan berkesinambungan yang berkembang dalam dan melalui komunikasi seorang imigran dengan lingkungan sosio-budaya yang baru.10 Dalam proses akulturasi, terdapat tiga elemen komunikasi, di antaranya komunikasi persona, komunikasi sosial serta lingkungan komunikasi. Perspektif sistem komunikasi mengakui proses-prose interaksi dinamis antara ketiga elemen tersebut. Sorban yang berkembang di Indonesia hingga saat ini merupakan hasil dari proses akulturasi. Perkembangan sorban saat ini bukanlah murni produk kebudayaan di Indonesia, melainkan perpaduan banyak budaya di dalamnya, di antaranya Arab dan India. Perpaduan tersebut dapat terlihat dari berbagai hal yang mendukung kebudayaan tersebut, seperti sejarah awal, bentuk serta makna sorban pada berbagai negara maupun agama yang memberikan 7 Stanford Peace Innovation Lab, Turban
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