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Islamic Educational Values in Life-Cycle Rituals: an Ethnographic Study in Kluet Timur Community, Aceh, Indonesia

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Islamic Educational Values in Life-Cycle Rituals: an Ethnographic Study in Kluet Timur Community, Aceh, Indonesia 118 Chapter 7 Islamic Educational Values in Life-Cycle Rituals: An Ethnographic Study in Kluet Timur Community, Aceh, Indonesia Abdul Manan https://orcid.org/0000-0003-3299-0662 The State Islamic University of Ar-Raniry Banda Aceh, Indonesia ABSTRACT This study discusses the series of life cycle rituals the people of Kluet Timur, South Aceh implement. The study focuses on five main rituals—the rituals of pregnancy, giving birth, circumcision, marriage, and death. Islamic educational values contained in each ritual are also described. To collect this data, this qualitative study applied observation and interview methodologies. The values of customary education, Tawheed, health, and correct decision making can be found in the rituals of pregnancy and childbirth. The values of responsibility and health appear in the ritual of circumcision. The people of Kluet Timur develop the values of deliberation, consensus, and togetherness in the ritual of marriage. The values of solidarity and cooperation are reflected in the implementation of the death ritual. BACKGROUND Tanoh Kluet is one of the areas in South Aceh, consisting of four sub-districts, namely, North Kluet, South Kluet, Kluet Timur, and Central Kluet. The Acehnese, Aneuk Jamee, and Kluet ethnic groups inhabit the four sub-districts. As a society DOI: 10.4018/978-1-5225-8528-2.ch007 Copyright © 2020, IGI Global. Copying or distributing in print or electronic forms without written permission of IGI Global is prohibited. Islamic Educational Values in Life-Cycle Rituals that profoundly upholds local cultural values, Kluet people still maintain the use of Kluet language and traditional rituals. The local people perform rituals that include the life and death rituals whose aim is to retain the religious, cultural, and educational values of their ethnic group. In fact, this developing tradition strongly agrees with the teachings of religion, evident in the hadih maja1 (Acehnese proverb), ‘hukom ngen adat lagee zat, ngon sipheuet’ (“Law and custom is like a substance and its inseparable nature”). The differences in culture and customs in several regions of Aceh are supported by Act No. 44 of 1999, concerning the Implementation of the Privileges of the Special Province of Aceh. Regions in Aceh are permitted to implement various policies in an effort to empower, preserve, and develop customs and traditional institutions in their territories if they comply with Islamic law. In addition, Act No. 11 of 2006 concretely underlies the implementation of customs in Aceh. This study discusses the series of traditional rituals, including those of the life cycle and death, which the people of Kluet Timur still carry out. The area is considered to represent the originality of the Kluet community culture, reflected in each stage of the birth-to-death ceremonies. This study also aims to display the Islamic educational values of life-cycle rituals of the Kluet community. LIFE-CYCLE RITUALS OF THE KLUET TIMUR COMMUNITY As a one of the sequences in life which happen within a community, life-cycle rituals occur in the form of either ceremonial or custom festivals. From the perspective of the religious dimension, those practices always aim to be closer to God (Muhammad, 2007, pp. 1-2). Indonesia, a country consisting of numerous tribes, has its special customs in the deployment of life-cycle rituals. The tradition of the Balinese, for instance, appears in the form of values, norms, ethics, beliefs, customs, customary laws, and other distinctive rules (Sirtha, 2013). Likewise, the customary values of the Sundanese also do the same thing, reflecting on Islam (Maulana, 2013). Meanwhile, acculturations of the local culture also contribute to the foundation of the new tradition. For example, the people of Pidie, Aceh, execute the ritual of rah ulei (washing the head with water) in the cemetery of ulama (Islamic scholar) (Arifin & Khambali, 2016). Therefore, the customary tradition to which the community commits cannot circumvent containing the theological, sociological, political, family, and educational values. The last-mentioned values, the focus of this study, attempt to discover the concepts of education contained and believed among the people of Kluet Timur, Aceh. This aligns with what Manan has conceptualized—that the life- Copyright © 2020, IGI Global. Copying or distributing in print or electronic forms without written permission of IGI Global is prohibited. 119 Islamic Educational Values in Life-Cycle Rituals cycle ritual is essential to unearthing existing information or social relationships (Manan, 2015). One could obtain ritual information based on the theory and direct practice of the subject customary activities. METHODOLOGIES This study uses the framework of a qualitative approach. The researchers collected data by using observation and interviews. The observation was of the activity of the people of Kluet Tmur before, during, and after rituals mentioned. Meanwhile, people in selected samples participated in the interviews, chosen using purposive sampling (Krathwohl, 1993, p. 12). The samples involved were village legal officials and other figures, and related parties in the local village of Kluet Timur. The interview, which was in the form of an open-ended interview, was applied as “prepared” and “unprepared” to match the activity of the samples (Sugiono, 2005, pp. 73-74). The data were then analyzed in appropriate applications of qualitative data analysis, including data reduction, data display, and conclusion drawing (Moleong, 2000, pp. 103-104). THE RITUAL OF PREGNANCY Two rituals are performed during the pregnancy of a woman in the Kluet community, namely the ritual of ‘bha boh kayee’ (carrying fruits) and the ritual of ‘mee bue’ (delivering rice). The former ritual is prepared by ‘mak tuan’ (the mother of the groom) with her sisters at the three-month point of the pregnancy of dara baro (the new bride). The latter ritual is carried out at four to five months into the bride’s pregnancy (Rasyidah, 2012). The capacity of the ‘mee bue’ ritual in this case depends on the individual’s financial ability to carry it out. In addition, abstinences are also observed by dara baro in order to maintain her smooth delivery process. On the one hand, the Javanese people in Deli Serdang believe that the abstinences for pregnant women only occur for a month of pregnancy or in the first period of pregnancy (Dermawan, 2013). On the other hand, in Aceh, the abstinences upon them are in force for more than one month of pregnancy. In this case, the family of the dara baro maintains extra-strict supervision of their child’s activities. Those abstinences include food and behavior restrictions. According to traditional midwives and one of the residents of Kluet Timur, vegetables such as jackfruit, breadfruit, spinach, kale, and pumpkin are thought to affect the presence of a fetus conceived by a pregnant woman, due to their role in producing gas in the body. Pregnant women are also prohibited from going out during maghrib (dusk) 120 Islamic Educational Values in Life-Cycle Rituals since maghrib time is the time when a syaitan (evil spirit) wanders around, sitting or standing at the door of the house, because it can complicate the labor process, or leaving the house at night to prevent her family from being slandered and disgraced. Similar to the women, the husbands whose wives are pregnant also face some restrictions. From the Kluet community’s standpoint, they are prohibited from hurting or killing animals. If these restrictions are not respected, the Kluet community believes that their wives’ labor will have trouble, such as breech. They are also forbidden to denounce or demonstrate the behavior of people with disabilities both physical and mental. They believe these abstinences can keep their children from being individuals who enjoy making fun of others, as well as avoiding their children getting a tungkik (ear infection). THE RITUAL OF GIVING BIRTH Once, the Kluet community requested a rubiah’s (traditional midwife) assistance with the process of giving birth and bathing female corpses. Even though the role has now been replaced by the village midwife, who is paid by the government program, some Kluet community members still use rubiah service. However, obstetricians also become an alternative, specifically for pregnant women who have problems with their uterus. The Kluet community conducts several birth rituals. The first ritual is to cut the umbilical cord. The umbilical cord and placenta are then collected together and buried around the house, marking the site by planting coconut trees on it. Therefore, most Kluet people have coconut trees of the same age as they are. Furthermore, after the baby is born, the bang and qamat (call to prayer and iqamah) are echoed by the baby’s father, his guardian, or a teungku (religious leader), who attend the procession. Normally, the Acehnese people only voice the call to prayer to the baby boy, and the iqamah to the baby girl. On the contrary, the Kluet community always echoes bang and qamat to newborn babies, both male and female. This ritual is intended to make the baby become a person who always believes in Allah the Almighty and the Prophet Muhammad (peace be upon him). The baby is then given a name (mere gere) by his parents or the teungku kampong (village religious leader). The teungku directs the naming process in accordance with the context of Islamic teachings. In general, the ritual is followed by reading the surah of Yasin and prayers recited by the teungku for the welfare of newborn babies. The next birth ritual is turun bo lawe (introducing the newly born baby to the public). This ritual is performed on the 40th day following his/her birth. The midwife who handles the delivery process carries the baby to the mosque, followed by the baby’s parents and grandparents. The baby is bathed using water from the mosque’s 121 Islamic Educational Values in Life-Cycle Rituals well or water that has been prepared from the place of ablution of the mosque.
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