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University of Malaya PERLINDUNGAN DIRI DARIPADA PENYAKIT BAWAAN ALAM GHAIB: PERSPEKTIF TRADISI MASYARAKAT MELAYU KEDAH MUHD ABDUL HADI BIN JOHARI AKADEMI PENGAJIAN MELAYU UNIVERSITI MALAYA UniversityKUALA LUMPUR of Malaya 2019 PERLINDUNGAN DIRI DARIPADA PENYAKIT BAWAAN ALAM GHAIB: PERSPEKTIF TRADISI MASYARAKAT MELAYU KEDAH MUHD ABDUL HADI BIN JOHARI DISERTASI DISERAHKAN SEBAGAI MEMENUHI KEPERLUAN IJAZAH SARJANA PENGAJIAN MELAYU AKADEMI PENGAJIAN MELAYU UNIVERSITI MALAYA KUALA LUMPUR University201 9of Malaya UNIVERSITI MALAYA PERAKUAN KEASLIAN PENULISAN Nama: Muhd Abdul Hadi Bin Johari No. Matrik: JGA130014 Nama Ijazah: Sarjana Pengajian Melayu Tajuk Disertasi (“Hasil Kerja ini”): Perlindungan Diri daripada Penyakit Bawaan Alam Ghaib: Perspektif Tradisi Masyarakat Melayu Kedah Bidang Penyelidikan: Antropologi Kebudayaan Saya dengan sesungguhnya dan sebenarnya mengaku bahawa: (1) Saya adalah satu-satunya pengarang/penulis Hasil Kerja ini; (2) Hasil Kerja ini adalah asli; (3) Apa-apa penggunaan mana-mana hasil kerja yang mengandungi hak cipta telah dilakukan secara urusan yang wajar dan bagi maksud yang dibenarkan dan apa-apa petikan, ekstrak, rujukan atau pengeluaran semula daripada atau kepada mana- mana hasil kerja yang mengandungi hak cipta telah dinyatakan dengan sejelasnya dan secukupnya dan satu pengiktirafan tajuk hasil kerja tersebut dan pengarang/penulisnya telah dilakukan di dalam Hasil Kerja ini; (4) Saya tidak mempunyai apa-apa pengetahuan sebenar atau patut semunasabahnya tahu bahawa penghasilan Hasil Kerja ini melanggar suatu hak cipta hasil kerja yang lain; (5) Saya dengan ini menyerahkan kesemua dan tiap-tiap hak yang terkandung di dalam hak cipta Hasil Kerja ini kepada Universiti Malaya (“UM”) yang seterusnya mula dari sekarang adalah tuan punya kepada hak cipta di dalam Hasil Kerja ini dan apa-apa pengeluaran semula atau penggunaan dalam apa jua bentuk atau dengan apa juga cara sekalipun adalah dilarang tanpa terlebih dahulu mendapat kebenaran bertulis dari UM; (6) Saya sedar sepenuhnya sekiranya dalam masa penghasilan Hasil Kerja ini saya telah melanggar suatu hak cipta hasil kerja yang lain sama ada dengan niat atau sebaliknya, saya boleh dikenakan tindakan undang-undang atau apa-apa tindakan Universitylain sebagai mana yang diputuskan olehof UM. Malaya Tandatangan Calon : Tarikh: 12 Mac 2019 Diperbuat dan sesungguhnya diakui di hadapan, Tandatangan Saksi: Tarikh: 12 Mac 2019 Nama: Encik Ahmad Hakimi Bin Khairuddin Jawatan: Penyelia Disertasi ii PERLINDUNGAN DIRI DARIPADA PENYAKIT BAWAAN ALAM GHAIB: PERSPEKTIF TRADISI MASYARAKAT MELAYU KEDAH ABSTRAK Kajian ini berhasrat memenuhi matlamat bidang Antropologi Kebudayaan yang menyarankan agar seberapa banyak kebudayaan sesebuah masyarakat didokumentasi untuk rujukan masa hadapan. Hal ini kerana sistem ilmunya semakin menyusut daripada masyarakat akibat dihakis oleh perkembangan Islam dan perubahan sosial. Tujuan kajian ini ialah untuk mengkonstruksi kembali sistem perlindungan diri masyarakat Melayu Kedah daripada penyakit bawaan alam ghaib. Data dikumpul menggunakan penyelidikan lapangan dan kajian kepustakaan. Penyelidikan lapangan dijalankan di Kampung Keledang, Baling, Kedah menggunakan pemerhatian ikut serta dan temu bual mendalam melebihi tempoh satu tahun, iaitu dari Jun 2014 sehingga Ogos 2015. Temu bual mendalam telah dilakukan terhadap 24 informan yang terdiri daripada 13 warga tua. Profil-profil yang lain pula terdiri daripada empat dewasa dan tujuh anak muda. Kajian mendapati entiti alam ghaib (hantu dan bomoh sihir) merupakan entiti yang paling berbahaya kepada masyarakat Kedah tradisional. Mereka didapati telah memanipulasi kuasa yang dimiliki, sama ada secara langsung mahupun tidak langsung untuk menghubungkan penyakit kepada manusia. Manusia melindungi diri mereka daripada alam ghaib dengan cara mengformasikan petua, pantang-larang, dan upacara ritual kepada tiga benteng perlindungan diri. Pertama, benteng yang menggunakan hantuUniversity baik. Hantu baik telah digunakan of sebagai Malayapengawal yang mengawasi tanah kediaman daripada dimasuki oleh musuh dan ilmu sihir bawaanya. Kedua, ritual memagar rumah. Ritual ini telah digunakan sebagai kaedah khusus bagi menyekat kemasukan hantu jahat ke dalam rumah. Terakhir, amalan perlindungan khas diri- sendiri. Amalan ini dijadikan benteng terakhir perlindungan dalaman dan luaran diri. iii SELF-PROTECTION FROM SUPERNATURAL-BORNE DISEASES: KEDAH MALAY CULTURAL PERSPECTIVE ABSTRACT The purpose of this study had been to realise one of Cultural Anthropology‟s objective to document as many cultures as possible for future generations. Society‟s system of knowledge is gradually lost as a result of religious and social change. The main objective of this study is to reconstruct the self-protection system of the Malays in Kedah from supernatural-borne diseases. The data for this study was gathered by means of fielwork and library research. The main field work segment was carried out during a one year period, from June 2014 until August 2015 in Kampung Keledang, Baling, Kedah. During this period, in-depth interviews were conducted on 24 selected Malay informants, of which 13 informants consisted of the elderly individuals. Other informants included four adults and seven adolescents. This study found that supernatural entities, such as ghosts and bomoh are considered dangerous entities by the Kedah Malay community. They have supernatural power and used these power to make humans sick. Human have protect themselves from these entities by using petuas, taboos, and performing rituals by means of reform three barriers of self-protection. The first barrier is untilizes friendly ghost. These ghost have been used as guardians to protect themselves from enemies and black magic. The second barrier is ritual related of erecting a spiritual fence around the house. This ritual have been specifically used to stopUniversity evil spirit from entering the house. Theof last barrier Malaya is the practice of individual self protection. This practice forms the final barrier that provides protecting for one‟s external physical form as well as one‟s internal physical body comprehensively. iv PENGHARGAAN Syukur dan terima kasih kepada Allah s.w.t dengan penuh kesyukuran kerana dengan keizinannya, saya dapat melengkapkan disertasi ini dengan penuh jayanya. Selain itu, penghargaan juga diberikan kepada semua pihak yang telah terlibat membantu saya melengkapkan disertasi ini, sama ada secara langsung mahupun tidak langsung. Pertama kali, saya ucapkan jutaan terima kasih kepada penyelia disertasi saya, iaitu Encik Ahmad Hakimi Khairuddin kerana telah banyak membantu saya dalam melengkapkan disertasi ini. Saya tidak dapat menggambarkan dengan kata-kata betapa banyaknya pertolongan, bimbingan, dan nasihat beliau yang telah diberikan kepada saya ketika melakukan penyelidikan ini. Ketika pertama kali saya bertemu dengan beliau, saya seperti seorang kanak-kanak yang tidak mengerti apa-apa mengenai bidang antropologi kebudayaan. Beliaulah yang pertama kali telah melakarkan tinta ilmu ini ke alam fikir saya sehingga saya dapat mendalami bidang ini dengan lebih baik lagi. Ekoran kenaifan itu, beliau terpaksa mengambil masa melebihi tempoh satu jam setiap kali bertemu dengan saya sebagai memahamkan saya dengan apa yang dimaksudkan sebagai bidang antropologi kebudayaan. Kini saya bersyukur, setelah kesemua itu berlalu, di samping dengan kerja keras saya yang telah menelaah hampir kesemua buku-buku bidang antropologi kebudayaan yang terdapat di perpustakaan sehinggaUniversity lewat malam, lantaran kezaman mahuof membuktikan Malaya kepada diri bahawa saya boleh menguasai bidang ini dengan baik, akhirnya saya bersyukur kerana hasrat itu berbalas setelah saya dapat melengkapkan disertasi ini dengan jayanya serta dapat menguasai bidang ini dengan lebih baik. Kini, setelah hampir empat tahun, disiplin ilmu itu terus memekar dalam alam fikir saya sehingga kecintaan saya kepada bidang ini terus mengukuh. Saya berhasrat untuk meneruskan pengajian ke peringkat Doktor Falsafah dalam bidang ini supaya dapat terus mendalaminya dengan lebih mendalam. v Pada masa yang sama, saya juga mengucapkan jutaan terima kasih kepada keluarga tercinta, terutama ibu dan ayah, iaitu Siti Asa Binti Ishak dan Johari Bin Ishak, serta dua adik-beradik yang lain, iaitu Hasbullah Bin Johari dan Siti Jamilah Binti Johari. Mereka telah banyak membantu saya, dengan memberi sokongan moral, sokongan kewangan, dan nasihat sepanjang tempoh melengkapkan kajian ini. Sumbangan mereka amat bermakna sekali kepada saya. Saya sama sekali tidak mampu membalasnya dengan wang ringgit. Justeru, saya hanya membalasnya dengan berdoa kepada Allah agar sentiasa memberi mereka kehidupan yang lebih baik. Ucapan terima kasih juga diucapkan kepada kakitangan-kakitangan institusi- institusi yang terlibat. Antaranya ialah kakitangan Pejabat Ijazah Tinggi dan Pejabat Ijazah Am, Akademi Pengajian Melayu, Universiti Malaya; kakitangan Perpustakaan Utama, kakitangan Perpustakaan Akademi Pengajian Melayu, kakitangan Perpustakaan Za‟ba, dan kakitangan Perpustakaan Akademi Pengajian Islam, Universiti Malaya; kakitangan Perpustakaan Tun Seri Lanang, kakitangan Perpustakaan Alam dan Tamadun Melayu, dan kakitangan Perpustakaan Fakulti Sains Sosial dan Kemanusiaan, Universiti Kebangsaan Malaysia. Institusi-intitusi yang lain pula yang terlibat ialah kakitangan Institut Pengurusan Siswazah, Universiti Malaya; Pejabat Daerah Baling; Pejabat Penghulu Mukim Kupang; Jawatankuasa Kemajuan dan Keselamatan Kampung Keledang (JKKK); Majlis Ketua
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