Islam Realitas: Journal of Islamic and Social Studies Vol. 6, No. 2, July- December 2020
Mufdil Tuhri,1 Deki Syaputra ZE2 1State Islamic University Sulthan Thaha Saifuddin Jambi, Indonesia, e-mail: [email protected] 2University of Batanghari, Indonesia, e-mail: [email protected]
©2020 by the authors. Submitted for possible open access publication under the terms and conditions of the Creative Commons Attribution-ShareAlike 4.0 International License-(CC-BY-SA) (https://creativecommons.org/licenses/by-sa/4.0/) DOI : http://dx.doi.org/10.30983/islam_realitas.v6i2.3251
Submission: 15 Mei 2020 Revised: 20 December 2020 Published: 31 December 2020
Abstract This study examines the practice of Kenduri Sko, one of the local traditions of the Kerinci people that has been rarely practiced. Since 2017, the government of Sungai Penuh City took over the management of the practice turning it into an annual tourist attraction called as the Festival of Kenduri Sko. This paper argues that the articulation of this indigenous tradition, and its combination with religion and tourism has stimulated the attempt to preserve indigenous practices through a strategic relationship between government officials and local actors. To show how this the case, we discuss the theory of indigenous religions and the theory of articulation. We use qualitative methods and conducted field studies on the Kerinci People who live in Sungai Penuh City. The article concludes that this kind of articulation has succeeded in placing indigenous peoples as the main actors of the initiative, where the government plays a supporting role in preserving the traditions. This article also recommends a synergistic relationship between the local government and the community to maintain the tradition through various events such as festivals, art performances, and other such projects.
Keywords: Indigenous Religion; Local Tradition; Kenduri Sko; Tourism; Jambi.
Abstrak Penelitian ini mengkaji praktek Kenduri Sko sebagai salah satu tradisi lokal masyarakat Kerinci yang sudah jarang dilakukan. Sejak tahun 2017, Pemerintah Kota Sungai Penuh mengambil alih praktik tersebut sebagai ikon pariwisata yang disebut dengan Festival Kenduri Sko yang diadakan setiap tahun. Artikel ini berpendapat bahwa artikulasi adat istiadat, agama, dan pariwisata telah mendorong upaya pelestarian praktik adat melalui hubungan strategis antara pejabat pemerintah dan aktor lokal. Untuk membangun argumen ini, artikel ini mengelaborasi teori agama leluhur dan teori artikulasi. Artikel ini menggunakan metode kualitatif serta melakukan studi lapangan terhadap Masyarakat Kerinci yang berdomisili di Kota Sungai Penuh. Artikel ini menyimpulkan bahwa artikulasi semacam itu telah berhasil menempatkan masyarakat adat sebagai aktor utama dimana peran pemerintah sebagai aktor pendukung dalam pelestarian tradisi. Artikel ini juga merekomendasikan adanya hubungan yang sinergis antara pemerintah lokal dan masyarakat untuk mempertahankan tradisi luluhur melalui berbagai macam acara seperti festival, pergelaran seni dan semacamnya. Kata Kunci : Agama Leluhur, Tradisi Lokal, Kenduri Sko, Pariwisata, Jambi
Background In the agenda for the advancement of heritage, namely Tangible Cultural Heritage culture according to National Law number 5 of (TCH) which includes visible cultural remains 2017 it is stated that there is a need for efforts such as monuments, memorials and museums, to maintain objects of cultural advancement. and Intangible Cultural Heritage (ICH), which Among the objects of cultural advancement includes behaviors, ceremonies, rituals and include oral traditions, manuscripts, customs, lifestyles (UNESCO, 2017). As a cultural rites, traditional knowledge, traditional advancement project, the municipal technology, art, language, community games, government of Sungai Penuh, Jambi, in 2017 and traditional sports. In UNESCO’s held a cultural festival called the Sungai Penuh terminology, there are two types of cultural Festival. This type of festival departs from the
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intangible heritage tradition of the local especially for local communities. At the same community, namely the Kenduri Sko tradition. time, the development of local tourism does not The Kenduri Sko tradition itself is deeply rooted only depend on tourism and local people but and is still being practiced by the community. also on the involvement of policy-makers in Studies conducted on the relationship providing support and establishing regulations between tradition and tourism mostly revolve for the development of village tourism areas.3 around how local traditions are integrated into However, the encounter between tourism plans. In this case, there are two ways tradition, religion, and tourism is rarely seen as of viewing this relationship between tradition an important combination that must be and tourism. The first is to see the presence of seriously considered. This research will offer a local traditions in tourism as a form of model to be used when the three elements meet regression. Mahdi Zandieh and Zenab Seifpour in one form of articulation, namely tradition, (2020) view that the preservation of historical religion, and tourism. For this research, we will values in a tradition is not determined by the elaborate on the theory of indigenous religions extent to which advancement efforts are made and the theory of articulation. Based on the by external factors, such as revitalization, concept of indigenous religion, we argue that tourism advertisements and so on. Rather, religion is not separated from culture. tradition can be maintained in their daily life. Discursively, religion is the everyday practice Efforts to communicate culture are also often through which people relate to their seen as a threat to the authenticity of cultural surroundings. It encompasses elements of all heritage itself.1 Kim, Whitford, and Arcodia parts of everyday life including politics, (2019) argue that in order to achieve a positive economics, agriculture, rituals, and so forth.4 symbiotic relationship, it is important to Subsequently, we also use the theory of the increase local awareness of Intangible Cultural articulation in discussing the encounter between Heritage (ICH), to empower ICH practitioners, religion, local traditions, and tourism.5 and establish parallel developments between Considering the many studies that have tourism development and transmission of discussed the concept of articulation, we will ICH.2 focus on the articulation of local traditions in The second view holds that at the presence the case of the festival of Kenduri Sko that is now of local traditions in tourism is a positive facilitated by the local government of Sungai combination that can bring economic benefits Penuh City. For the present study, we used to the community and advance public interest. qualitative methods. We conducted field Ringkar Situmorang, Teddy Trilaksono, and research on the Kerinci people who live the Arnold Japutra (2019) argue that local tourism administrative area of Sungai Penuh City, Jambi can stimulate significant economic growth, Province.6 The field study was carried out three
1Mahdi Zandieh and Zeinab Seifpour, ‘Preserving Relationship between Indigenous People and Traditional Marketplaces as Places of Intangible Heritage Policymakers Regarding Rural Tourism in Indonesia’, for Tourism’, Journal of Heritage Tourism, 15.1 (2020), 111– Journal of Hospitality and Tourism Management, 39 (2019), 20– 21 29
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times in accordance with the schedule of the heirlooms are made up of various kinds such as festival, that is, on November 6, 2017, ceremonial knives or keris, spears, manuscripts, November 7, 2018 and November 7-11, 2019. swords, precious or mustika stones, and all In addition, this study has also interviewed kinds of objects. In addition to public several figures such as cultural practitioners, confidence in the heritage objects, the Kerinci government officers, traditional leaders, local people also have an interesting view of nature. actors, and community members in general. Given that most of the Kerinci people work as This research aims to extend the form of farmers in the paddy fields or sawah, they religious activities in the practice of local believe that rice has soul and spirit. Thus, in the traditions on tourism. This research does not past, farming activities in the paddy fields intend to find an effective method in order for are always accompanied by various rituals a tradition to maintain its authenticity. such as ritual dancing. Therefore, before outlining the articulation of In addition, according to Yunus (1986) as religion, the local tradition of Kenduri Sko, and quoted by Hafiful Hadi Sunliyensar, the tourism, we will explain briefly the Kenduri Sko Kerinci tribe used to believe in three tradition of the Kerinci people. supernatural rulers. There are the Dewo, which inhabit the forests and mountains that are Kenduri Sko in the Kerinci Tradition considered sacred; the elves, or also known as Local Tradition in Kerinci Mendari or Bidodari, who inhabit the skies; and Kerinci is located in highlands of Jambi. The the Mambang, which are believed to control the Kerinci People is one of the oldest tribes that has seas and rivers. These elements of traditional been inhabiting the highest mountain in Sumatra, beliefs underlie the tradition of Kenduri Sko.9 If the Kerinci Mountain, for thousands of years. we look at the Kerinci people today, we find Some archeological and anthropological that almost 100% of them claim that they accounts contend that most of the Kerinci embraced Islam as their religion. In fact, they people before the arrival of Islam embraced an hold to both Islam practices and their own indigenous religion.7 Indigenous religion here indigenous traditions. This combination is is understood as a belief in the clearly seen in the philosophical outlook interrelatedness of nature and cosmology. underlying their local tradition (adat), which is Various literatures mention that the pre-Islamic commonly stated as adat basendi syara, syara tribes had a concept of belief in sacred objects, basendi Kitabullah. This statement implies that immaterial spirits; they also believed in the local traditions should be based on vIslamic interconnectedness of nature and people. values. At the same time, the community’s Voorhoeve (1970), an early anthropologist guardians of adat have the responsibility of who studied the culture of the people of reserving their inherited traditions. These Sumatra, mentions that the people of Kerinci guardians consist of local scholars, Muslim were once known as a society that had pride in clerics, young people, as well as local the heirlooms of their ancestors.8 The government officials. The characteristic by a regent and Sungai Penuh city led by a major. On this and Social Sciences of Southeast Asia, 126.4 (1970), 369–99 article, we confine our research on the Kerinci People who
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harmony between Islam and indigenous Meanwhile, the word Pusako or traditions is the way the Kerinci people heirloom means anything received in the form conduct their daily lives. The guardian of adat of inheritance from ancestors, which in the past is the highest unofficial ruler in their society. are known as pedadan. Typically, these objects This has been the case for a very long time. include keris (ceremonial knife), gong (bell), Even the selection of a religious leader in every sword, spear, ancient manuscripts, stamped community has to be based on adat letters, celak (cosmetic used to blacken the ceremonies. However, people also accept the eyelids), charters, and other objects. These presence of government officials in their objects are kept in rumah anak batino or rumah society. gedang (the house of the traditional community).12 Kenduri Sko as an Indigenous Practice From the definitions above, Kenduri Sko The Kerinci people articulate their can be said to be a manifestation of the religious and indigenous practices through the inherited and preserved traditions of Kerinci annual ritual of Kenduri Sko. Generally people. It functions as an inauguration speaking, Kenduri Sko is in fact a common type ceremony for the conferring of indigenous titles of practice among Indonesians in general. (depati, rio, mangku, datuk, etc.) from one title- Kenduri is almost synonymous with the Slametan holder to another in accordance with the tradition in Java. Nevertheless, Kenduri Sko can provisions of each luhah in the indigenous be considered as a unique form of practice for community. The ceremony is also held to issue, the Kerinci people. Throughout the literature reduce, and purify heirlooms. that this author reviewed, Kenduri Sko’s practice The Kenduri Sko event is a series of differs from other festivities in Indonesia. The activities that have specific objectives. Basically, terms used to designate the tradition is quite there are two main purposes of organizing the diverse.10 Some call it Kenduhai Sko, others call Kenduri Sko ceremony. The first is to perform it Kenuhi Seko, and Kenuhai Sko. However, in the ritual of inheritance and cleansing of general people call it by the term Kenduri Sko. heirlooms; the second is the investiture of a title This term is also commonly referred to to a new person in the community who will as Kenduri Pusako (Pusaka or heirloom). The carry the traditional title. terms Sko and Pusaka basically have the same Other objectives of the ceremony meaning and are closely related to each other. include: (1) Giving thanks to God for abundant This is because both events are held blessing. This is performed because the Kenduri simultaneously in the ritual of Kenduri Sko or ceremony is carried out after harvesting. People Pusako. The word sko also refers to the maternal ask for facility and sustained fortunes, because line of descent. For man who inherit Sko, he after the ceremony they will return to the rice deserve an indigenous title given as mother’s fields to work. (2) Giving thanks to ancestors, son or the brother of the mother in question.11 because they are responsible for establishing the
10Kerinci community known as a society that has permenti or Ninik Mamak and tengganai or son. For a dialect that varies. Thus, it is understandable that one depati and Ninik Mamak candidates must go through the term can be mentioned with more than ten kinds of election at the level of kalbu and luhah and carry out the dialects. procession of affirmation or coronation. Whereas for a 11As traditional ceremony carried out by the potential tengganai, this is not the case, because the eldest community after harvest, Kenduri Sko at the same time brother of mother absolutely becomes tengganai. includes the appointment of the sko tigo takah or 12Deki Syaputra ZE, ‘Rumah Gdang Dan hierarchical concept of leadership in Kerinci. The sko tiga Penyimpanan Artefak Budaya Di Kerinci’, Siddhayatra: takah system consists of depati or the same level as depati, Jurnal Arkeologi, 25.1 (2020), 59–75
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life and sustenance of the present generation, by the more local level of the luhah. The rituals of opening the land, establishing settlements, and decreasing and cleansing the heirlooms are imparting sko and pusako. The local community carried out in the pesusun house and gedang house maintain a strong relationship with their (i.e., traditional reception halls). Likewise, the ancestors. They believe that their ancestors are investiture of the guardian of local traditions or always in communion with the present the pemangku adat, such as the positions of depati generation. Some people believe that the (honorific title for someone important to guard ancestors could still affect them in intimate the adat) and ninik mamak (elders of the ways, such as being angry at the community community) are also held in these traditional (when something wrong is committed) and can houses. However, there are also areas that carry impact the results of the community’s works out the procession of investiture on mendapo and rituals, such as affecting crop failures and land, which is an open yard outside the gedang other such events. (3) Inspecting heirloom or (custom hall), or an open field in the middle of inherited lands to make sure that land rights are a four-angle moat. not violated. 4) Gathering together all scattered In general, the practice of Kenduri Sko is relatives in the family home and heirloom carried out as an expression of gratitude to house. (5) Strengthening the bonds of God for the blessings of the harvest and to brotherhood and strengthen communal spirit request bounty in the next harvest. with fellow kin members and the wider Furthermore, the Kenduri Sko ceremony serves community in their respective territories. (6) as a tribute to the spirits of the ancestors who organizing informal communal forums to struggled for the establishment and prosperity provide and offer mutual assistance and of the village. This is performed in order to strengthen the spirit of mutual cooperation. prevent disasters and calamities from occurring The time of carrying out the Kenduri Sko to the village.13 ceremony is different for each indigenous The Kenduri Sko tradition of the Kerinci alliance. Some groups hold it once a year; indigenous people is not a tradition others, once in three years, once in five, and undertaken by society in general. Instead, each some groups even hold it once in ten years. village authority, which is commonly known as Some indigenous alliances would even hold the kemendapoan, carries out similar rituals. Each Kenduri Sko once in 25 years. This difference kemendapoan of the Kerinci people performs occurs because the frequency is based on different versions of this tradition. The Kenduri previously held agreements. For those who Sko ceremony is not done under the authority carry it out once a year, it is usually held after of the village, subdistrict, and regency levels of the rice harvest is over. government. This is because the practice of The Kenduri Sko procession generally Kenduri Sko goes back to before the birth of the requires about three to four days; some would Kerinci Regency. This practice later continued require even up to seven days, before reaching to be performed by villages in their own way. the peak event. As for the preparation, people Thus, the practice of Kenduri Sko tradition begin planning one to three months before the expanded became ingrained in every village of date. The implementation of the Kenduri Sko the Kerinci people. procession is held in the region of the The event of Kenduri Sko usually begins indigenous population, whether this is at the with Ngejon Arah, is a formal deliberation to scale of the indigenous alliance in question or at form a committee or to choose the conveners
13Septa Dinata, (Traditional Leader of Desa Koto Baru Rawang) Interview {10 May 2018}.
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of the ceremony. The conveners are those “Once when there was a drought and pests that entrusted with the running of the Kenduri Sko hit the rice fields of the community, causing crop rituals. They will appoint a chairperson and a failure. This is understood as the result of failure secretary elected from the Depati (adat chief). to clean the heirloom at the right time, being late by a year. In the following year, the community The conveners would comprise of an old Belian performed Kenduri Sko as usual” (male or female parent), who is considered to have the authority in the community. The The next ritual takes the form of Tengganai, on the other hand, consists of people displaying various products of society, whether who are younger than the Depati, but are material or immaterial. The material product is married; whereas the Kayo is the youth of the usually followed by a large Kenduri event. This village who are considered to have the ability massive slaughter is done by slaughtering at to lead. The convener authorized by the Depati least seven to ten buffalos. Typically, this is usually consists of eight to ten men, usually used to cook a variety of typical cuisine such as divided into five elders and five youths. lemang, gulai rebung, rendang, and other dishes. Despite the fact that each village This harvest is then eaten together, which is the practices Kenduri Sko in different ways, this climax of the event. This feast is a form of ritual can generally be divided into three main gratitude of the people for the abundance of activities: purification of heritage objects, blessings given to them by God. According to feasts, and the investiture of customary titles. an attendee, Mr. Suharmi: “for four years we receive According to the chief of adat in village of and make use of nature; we should be grateful in Koto Majidin: celebrating this great feast. People do it voluntarily and “When explored further, Kenduri Sko has think of it as a charity of nature. These alms are also various purposes, namely: (1) as a means of given to the deceased ancestors. The purpose is to prevent investiture of the people of the indigenous group the disasters”15 called Depati and Rio (2) as an expression of In addition, the Kenduri ritual is also gratitude for the harvest that they obtained (3) as filled with typical local dance performances. a means of handing down of legacy heirlooms that have long been kept in larik umoh Gdeang (large Among the main dances performed is the tari adat house). asyeik. People believes deeply that when performing tari asyeik, the ancestors are present The first activity is the purification of the with the people who participate in the Kenduri. heirloom (pusaka), which is done by a certain The success of the Kenduri is indicated by the person. In practice, the purification is done by existence of a society that hold to the belief of traditional leaders in the community. This kerasukan roh or possession by ancestral activity is done by preparing various forms of Mak Sahi, “if in tari offerings. The heirlooms (pusaka) are usually spirits. According to placed on the veranda of the house or the asyeik, the dancers have been possessed by the ancestors who are present in the Kenduri event, this highest place in the house for storage. indicating that they are happy with this Kenduri”.16 According to one of the indigenous convenors who are in charge of cleaning the pusaka, the Similarly, the climax of the ritual is investiture of the sko (local heirloom) for cleansing of the heirlooms is done as a form of respect for the heirlooms. They believe that indigenous leaders. This event can be every object has certain strengths that can considered as the climax of the Kenduri Sko celebrations. During this stage of the ritual, the affect their daily activities.14 adat leaders, anak jantan, anak batino, teganai,
14Dailami, (gelar Depati Rajo Mudo) Interview {21 15Suharmi, Interview {20 May 2018}. May 2018}. 16Mak Sahi, Interview {20 May 2018}.
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youth, and children are gathered in large spaces society. They assume that traditional practices to follow the procession of the traditional such as Kenduri Sko are contrary to pure titles. The awarding and investiture of the adat religion. However, the consequences of this title is done to maintain and inherit the noble view is that people will eventually lose their duties of indigenous and cultural guardians in identity. society in order to preserve it for future Religion and culture have long been a generations. According to Mr. Haryadi, “at this contested term in scholarly discourse especially moment of giving the adat title, people will be reminded in religious studies.18 Religion is often accepted of their origins. They will be returned to their respective as it is without criticism. Religion is always tribes and will take to heart the responsibility they bear associated with the teachings and values that in living in this community. People cannot live alone, are standardized. Generally, religion is thought but must be part of the tribe or “kalbu” respectively.”17 to originate from an absolute source of The investiture process of these traditional authority. Unlike religion, culture is often figures is also called the event of tugeh manugeh, understood as the opposite of religion. referring specifically to the investiture of the Everything that is outside of religion is then Depati. The person who will be invested with categorized as culture. If religion is the title is doused with coconut milk. The peak considerably theological then the culture is of the event occurs during the evening, formulated as a result of human creative involving all layers of people. This event is activities that takes the form of diverse beliefs intended to sharpen the contact with the spirits and practices. of the ancestors. They do this by dancing with Inspired by the polemic between religion the ancestral spirits. Music is played, incense is and culture, scholars propose that the term burned, and they dance until they are “world religions” is reductionistic. Initially, the possessed. The offerings used in the traditional study of world religions must be read in the ceremony Kenduri Sko are always related to the wider dynamic between religion as construction nature of supernatural powers. Proximity with and religion before it is constructed. Religion as the ancestral spirits will always be in those who a construction is understood as the result of the have a hajat (spiritual yearning). However, if reification in the medieval Christian tradition. you make a mistake in the ritual—or do not Such an institutionalized religion has been perform it at all—then the community must be widely accepted in both popular and academic ready to receive a catastrophe. communities. By contrast, since the mid-20th century, scholars like Wilfred Cantwell Smith19 Tourism and Indigenous Practice: An and Talal Asad20 challenged the Articulation of Islam, Adat, and Tourism institutionalized conception of religion. Scholars Articulation of Kenduri Sko like James Cox21 offer the idea of indigenous Some scholars often challenge traditional religion. practices because they are considered to be Discussions about indigenous religion contrary to religion. Soime argue that have not ended as well. The powerful traditional rituals are irrelevant in modern hegemony of “world religion” continues to
17Haryadi (Religious Actor) Interview {21 May 20Talal Asad, Genealogies of Religion: Discipline and 2018}. Reasons of Power in Christianity and Islam (Baltimore: Johns 18Tomoko Masuzawa, The Invention of World Hopkins University Pr, 1993). Religions: Or, How European Universalism Was Preserved in the 21James L. Cox, From Primitive to Indigenous: The Language of Pluralism (Chicago and London: The Academic Study of Indigenous Religions (Burlington: Ashagate, University of Chicago Press, 2005). 2007). 19Wilfred Cantwell Smith, The Meaning and the End of the Religion (London: Mentor Books, 1962).
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influence the position of local religions in the revolve around the question of to what extent history of world religions. The polemic of can religion and culture survive when they world religions continues to color scholarly encounter each other. The debate about debates. Local traditions, cultures, religions and religion and culture is always interesting to matrilineal are being seriously studied in the study. However, some scholars often search for an ideal form. Various scholars try to reproduce this polemic without giving a fresh put forward various views and theories look at the discussion. underlying religion and culture. Considering the various theories advanced Among these theories is the theory of by these experts, I intend to discuss some syncretism. This theory observes that there theories that are considered popular. Among exists “the combination of elements from two these theories is the concept of acculturation. or more different religious traditions within a According to Redfield et al, “acculturation was specified frame.”22 In the negative sense, first defined as a process that occurs when syncretism has been used by Christian individuals from different cultures come into theologians as a normative category to describe contact with another culture, causing change in religious phenomena that is somehow cultural patterns of either or both group.”26 deviating from the essence of Christianity.23 Berry added that during acculturation, groups This theory is used by many scholars who of people and their individual members engage study the encounter between Islam and in intercultural contact, producing a potential Javanese culture and local traditions. Some for conflict, and the need for negotiation in scholars like Geertz (1971 and 1976) and order to achieve outcomes that are adaptive Woodward (1989) use this category of for both parties.27 syncretism when explaining the influence of a This contestation would result in the “world religion” on Javanese culture. They transformation many entities with respect to argue that underlying the practice of religion each increasingly showing dominance and and culture in Javanese society is a form of hegemony over others. If such a model is syncretism between Islam as a new religion and developed, then what happens is a cross- Javanese culture.24 Geertz in Islam Observed and dispute between the various traditions. In Javanese Islam, through his theory of the many cases, an assumption that imposes one abangan, santri and priyai archetypes attempts traditional practice over another will have the to establish the ideal types of religious effect of reducing the influence of the other. adherence within Javanese society.25 From my observation in the event of Ruwat The above explanation shows that the Rawat Borobudur some time ago in Yogyakarta, polemic between religion and culture has been different representations are produced when contested among scholars, especially in the the local government tends to distinguish study of religion. The debates that takes place between a practice is considered as “traditional”
22Charles Steward, ‘Syncretism and Its Synonyms: Chicago Press, 1971); Clifford Geertz, The Religion of Java Reflections on Cultural Mixture’, Diacritics, 29.3 (1999), (Chicago: Chicago University Press, 1976). 40–62. 26Robert Redfield, Ralph Linton, and Melville J. 23Ulrich Berner, ‘The Notion of Syncretism in Herskovits, ‘Memorandum for the Study of Historical And/or Empirical Research’, Historical Acculturation’, American Anthropologist, 38.1 (1936), 149– Reflections, 27.3 (2001), 499–509. 52. 24Mark R. Woodward, Islam in Java: Normative Piety 27John W. Berry, ‘Acculturation: Living and Mysticism in the Sultanate of Yogyakarta (Tucson: Successfully in Two Cultures’, International Journal of University of Arizona Press, 1989). Intercultural Relations, 29.6 (2005), 697–712 25Clifford Geertz, Islam Observed: Religious
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and another that is considered “modern.” challenges, and the need for the former to Consequently, the traditional practice is unable adjust according in order to remain relevant to compete with the modern one, which and meaningful in society. Therefore, before continues to grow. outlining the articulation of local traditions of It seems to me that rather than using Kenduri Sko in tourism, I will first briefly explain the term “tradition,” a better approach would the articulation of Kenduri Sko among the be to call a particular practice as “local” or Kerinci people. “indigenous” practice. However, this view is As explained above, articulation is a way to not necessarily attached to all categories as look at the two ideological elements as mentioned above. Therefore, it is important to dialectical and discursive practices. Based on the present one important theory, which is known previous description of Kenduri Adat or Kenduri as the theory of articulation. The articulation Sko, it can be concluded that Kenduri Sko is a theory assumes to different elements of a way form of articulation process of Islamic values of understanding to transcend the boundary of and local values of the local community in each elements. For hall, each elements of social relation to nature and the social environment. practice have no fixed relationship. However, under certain conditions, meaning will cohere Kenduri Sko in Tourism: Islam, Indigenous together within a discourse. Articulation is the and National Ideologies. The Kerinci indigenous people hold fast connection that can unite two different elements at specific conjunctures or certain to local traditions that has been inherited from generation and generation within the political subjects (Hall 1996).28 Hall discusses community. On the other hand, they have the form of the connection that—under certain conditions—can make a unity out of two different embraced Islam as their religion. They also had their indigenous traditions like traditional elements. This is a connection that is not dances, rituals, systems of knowledge, and so necessarily determined, absolute, and essential forth. These elements agglomerate in the daily for all time. You have to ask, under what lives of the community. The manifestation of circumstances can a connection be forged or made? Articulation offers a non reductive way religious life and traditional life shows that religion and local practices are two to think about cultural transformation and the fundamental and dynamic components of the apparent coming and going of “traditional” forms.29 Kerinci indigenous traditions that has informed their daily living practices. Having advanced theories about the encounter between world religions and In the context of Kenduri Sko in Kerinci, indigenous religions, we use the articulation Jambi, it may seem that this is the kind of ritual that exemplifies syncretistic practice. This view theory in discussing contemporary phenomena that stand at the intersection of local culture in is based on the assumption that there has been a mixture of Islamic and local cultural values. the current context. Considering the theory of This is based on the narrative of one of the articulation discussed above, I am interested to people who have practiced this tradition for a consider the local tradition of Kenduri Sko as a One example that is cited is the kind of articulation process of encounter long time. between local tradition and contemporary process of slaughtering sacrificial animals. According to the residents, animal slaughter is
28Stuart Hall, ‘Race, Articulation, and Societies and Ruth H. Lindborg (Chicago: University of Chicago Structured in Dominance’, in Black British Cultural Studies: Press, 1996). A Reader, ed. by Houston A. Baker Jr, Manthia Diawara, 29James Clifford, ‘Indigenous Articulation’, The Contemporary Pacific, 13.2 (2001), 468–90.
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something that is legislated in Islam. They built the village so that it can be enjoyed by generations would recite Islamic prayers upon the of their offspring.”30 slaughtered animals. This is because in Islam, The results of the above field studies show animal slaughter is offered only to God, not to that while there are different views in the ancestors. community about the meaning and Such a view causes the reduction of ritual legitimacy of certain rituals, they continue to meaning into something that is no longer agree that existing traditions must be affirmed. original and pure. Such a view will always lead Th e Kerinci indigenous people is famous for to a dichotomous categorization between its strong consistency in holding to culture and religion. This is explained by one indigenous law. They called it as Ajun Arah (the of the religious leaders who expressed that “the Code of Law). This legislation contains a practice of Kenduri Sko that is performed by hereditary agreement that has been passed slaughtering a buffalo is a form of polytheistic practice. down by the ancestors containing various Because it offers animals to the ancestors and ancestral indigenous laws and rules. These include the spirits.” Others, however, claim that the various indigenous rituals and processions that community considers this as a form of meeting must be preserved. Ajun Arah is almost ground between two traditions, namely the certainly owned by every indigenous Islamic and the local. This former stewardship in the village in Kerinci. oppositionary view is mainly advocated by The success of articulation of Kenduri Sko some religious leaders who were interviewed. can be seen in 2017 when the municipal They argue that since the ritual of Tari Asyeik government of Sungai Penuh held a cultural deals with the spirits of he ancestors, it cannot harmony weekend event. This tourism event be justified. One of them said that “this process of was the first time that the local tradition Kenduri cultural encounter was initially still heavily influenced Sko was exhibited in such a public fashion. The by local traditions that are still loaded with magical and enduri Sko ritual held in this event was not the irrational elements. Now, however, the people are same as the Kenduri Sko procession generally conscious, and they are gradually abandoning the held by indigenous peoples. During the Sungai opposition to religion and carrying out rituals consistent Penuh Culture Week, what was shown was with the teachings of Islam.” only the ritual of purifying heirlooms. As However, we argue that in fact the practice explained earlier, the usual process of Kenduri of this tradition has not been lost, nor is it Sko consists of three kinds of activities: declining. In some areas such as Siulak, Lempur, cleansing of heirlooms, traditional customs, and Kumun, this ritual is still practiced by the and investiture of traditional titles. community. This proves that people still According to one of the organizers: “The continue to practice the main element of the implementation of the Harmony Culture Week is a Kenduri Sko ritual. One of the indigenous form of performance art for the benefit of tourism. The figures said that the ritual would be “illegitimate government distinguishes between the performance arts if there is no Tari Asyeik ritual in Kenduri Sko. The of Kenduri Sko as a local practice with that Tari Asyeik ritual is done merely to establish represented in this tourism. The number involved communication with the parents who have died. It consisted of eight adat institutions located in Sungai becomes an expression of gratitude for those who have Penuh. The purpose of the festival is to encourage indigenous peoples to re-launch Kenduri Sko.”31
30Afrizal, (Gelar Depati Sko Bajo Hitam) Interview 31Zulwachdi, (Government Employee of Dinas {22 Mei 2018}. Pariwisata dan expert on Kerinci Culture) Interview {1 Mei 2018}.
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In line with that, the Head of Tourism event. Rather, it was a ceremonial event that and Culture of the city of Sungai Penuh told was held in the context of a national program us in an interview that “Dispudbar (Dinas of advancing culture. For some elite locals, Kebudayaan dan Pariwisata) organizes this event as such an event could be a way of preserving the an annual ritual. This year [we organized] a cleansing local cultural memory of the community. In event; next year, the investiture of adat titles; the third the future, the preserved tradition of Kenduri year will be return to their respective kemendapoan Sko still held in every community. something. This has been the grand design of the event The performance of such a ritual in a since 2018. The government believes that this activity cultural event also showed that the flexibility of will not interfere with cultural and religious activities indigenous and religious elements in the in the community.” practice of articulation. This is shown in h the This statement shows that the indigenous people have accepted the local government is aware that the interests of official’s approach in facilitating this event. tourism are different from the true They can move together in bringing about a implementation of local traditions. This new value of articulation that is not only a awareness indicates that the government meeting point between Islam and indigenous through the tourism office wanted to hold the traditions but also a manifestation of national event as a form of local art, as a small ideology. representation of the main activities of the Kenduri Sko ritual. Conclusion Nevertheless, Kenduri Sko as an event of In the history of local community tourism did not neglect the principle rules of the involvement in tourism, indigenous cultures adat actors. In the event, the ritual processes have often become subject to challenges and were conducted by the indigenous people. In threatened with dilution. Thus, the idea of Come members of the indigenous community “authentic” cultural practices is considered as a were invited by officials to perform the ritual. key factor that must be maintained The officials did not try to imitate the rituals. continuously. Many tourism events tend to try They let each community perform by to replace local traditions by using actors themselves. Likewise, the officials only outside the community in order to gain the facilitated the performances. We could see that public attention. Tourism events also tends to the ritual elements were conducted by present indigenous practices as mere indigenous people without leaving behind the performance art without maintaining its sacred essense of the rituals. character. This has an impact on the decline of This tourism event initiated by the local local traditions. Furthermore, it is common government showed the Kenduri Sko as an that local traditions are challenged when articulation of indigenous and religious encountering dominant religious practices and practices. When Islamic elements—which is laws. the religiously dominant symbol of the We have attempted to show that the community—are combined with indigenous problem of the intersection of religion and practices that are still preserved by them, these culture is the root cause of the decline in local can still be accepted and offer a contemporary traditional practices. So far, the government has articulation of the national spirit embedded in played the dominant role in preservation, while the local culture. The articulation of Kenduri the local community has been less involved. Sko in tourism is not merely a way to substitute Furthermore, our research on the festival of the indigenous local practice as a tourism Kenduri Sko as a indigenous local tradition of the
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Kerinci People held in the city of Sungai Penuh 1993) show that the articulation process of local Cox, James L., From Primitive to Indigenous: The traditions, religion, and tourism has stimulated Academic Study of Indigenous Religions the preservation of this local tradition. (Aldershot: Ashagate, 2007) Practically speaking, what is important to ———, From Primitive to Indigenous: The Academic consider is not only the meaning, Study of Indigenous Religions (Burlington: practitioners, tradition, and identity, but also Ashagate, 2007) how the people do their daily practice as way of Geertz, Clifford, Islam Observed: Religious life. Through the idea of indigenous religion, Development in Marocco and Indonesia Kenduri Sko could be seen as a dynamic process (Chicago: University of Chicago Press, of encounter between the Kerinci people’s 1971) indigenous practice and Islam as their religion. ———, The Religion of Java (Chicago: Chicago When they ensure that what they did is also part University Press, 1976) of their religious belief, they articulate Kenduri Hall, Stuart, ‘Race, Articulation, and Societies Sko in the context of tourism. In doing so, they Structured in Dominance’, in Black British manifest this harmonizing cultural logic into the Cultural Studies: A Reader, ed. by Houston new context to which the tourist agents must A. Baker Jr, Manthia Diawara, and Ruth H. adhere. Tourism has the capacity to shape and Lindborg (Chicago: University of Chicago transform the culture of indigenous Press, 1996) communities by influencing the way individuals Maarif, Samsul, ‘Dimensions of Religious in the community see themselves and how they Practice: The Ammatoans of Sulawesi, perceive their identity and culture. Culture can Indonesia’ (Arizona State University, be used by indigenous communities as a 2012) platform to revitalize, define, shape and Masuzawa, Tomoko, The Invention of World transform their culture in the contemporary Religions: Or, How European Universalism Was context. Doing this allows them to preserve and Preserved in the Language of Pluralism (Chicago further transmit their culture, values, beliefs, and London: The University of Chicago and their way life with the visitors. The Press, 2005) government plays a role in providing space for Rangkuti, Nurhadi, ‘Prolog’, in Kerincimu the community to play a direct role in the Kerinciku: Dataran Tinggi Jambi Dalam performance of Kenduri Sko. This kind of Perspektif Arkeologi, ed. by Nurhadi articulation process has succeeded in putting Rangkuti (Yogyakarta: Penerbit Ombak, indigenous people as the main actors, whereas 2016) the government plays a supporting role in the Smith, Wilfred Cantwell, The Meaning and the End preservation of the local tradition. At the same of the Religion (London: Mentor Books, time, a synergistic relationship between the local 1962) government and the local actor is necessarily Woodward, Mark R., Islam in Java: Normative maintained through various events, such as Piety and Mysticism in the Sultanate of festivals and art performances. Yogyakarta (Tucson: University of Arizona Press, 1989) References Books Journal Asad, Talal, Genealogies of Religion: Discipline and Berner, Ulrich, ‘The Notion of Syncretism in Reasons of Power in Christianity and Islam Historical And/or Empirical Research’, (Baltimore: Johns Hopkins University Pr, Historical Reflections, 27 (2001), 499–509
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