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Traditional Study of Jujuran in Dayak Meratus Wedding in Kadayang Village, South Kalimantan

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Traditional Study of Jujuran in Dayak Meratus Wedding in Kadayang Village, South Kalimantan W idya Gen itri : Jurn a l Ilmiah Pe nd i dika n , Agama dan Kebudayaan Hindu P-ISSN : 2302-9102 Volume 11 Nomor 2 (2020) hal 137-147 E-ISSN : 2685-7198 DO I : 10.36417/widyagenitri.v11i2.386 STAH Dharma Sentana Sulawesi Tengah KAJIAN ADAT JUJURAN DALAM PERKAWINAN SUKU DAYAK MERATUS DI DESA KADAYANG KALIMANTAN SELATAN TRADITIONAL STUDY OF JUJURAN IN DAYAK MERATUS WEDDING IN KADAYANG VILLAGE, SOUTH KALIMANTAN Winda D1 Kadek Hemamalini2 Anak Agung Oka Puspa3 I Made Biasa4 [email protected] [email protected] [email protected] [email protected] Sekolah Tinggi Agama Hindu Dharma Nusantara Jakarta1 Sekolah Tinggi Agama Hindu Dharma Nusantara Jakarta2 Sekolah Tinggi Agama Hindu Dharma Nusantara Jakarta3 Sekolah Tinggi Agama Hindu Dharma Nusantara Jakarta4 ABSTRAK Tulisan ini membahas tentang Adat Jujuran dalam Perkawinan Dayak Meratus di Desa Kadayang Kalimantan Selatan. Dimana dalam pelaksanaan upacara perkawinan sering mengalami kegagalan yang diakibatkan oleh jumlah jujuran yang diminta terlalu besar sehingga menyebabkan pihak laki-laki tidak sanggup untuk membayarnya dan memutuskan untuk membatalkan pernikahan bahkan tidak jarang lebih memilih menikah dengan orang yang berbeda keyakinan. Penelitian ini adalah penelitian deskriptif kualitatif dengan metode pengumpulan data melalui wawancara, dan dokumentasi. Hasil penelitian menunjukkan dalam proses perkawinan masyarakat Hindu Kadayang bentuk jujuran yang diserahkan kepada adat dan juga keluarga pengantin wanita berupa sejumlah uang, yang jumlahnya tidak mengikat, tetapi disesuaikan dengan kemampuan calon mempelai laki-laki. Besar kecilnya jumlah jujuran adalah hasil negosiasi yang terjadi pada acara Baruji. Makna yang terkandung dalam adat jujuran secara teologis bahwa perkawinan masyarakat Hindu desa Kadayang dikatakan sah apabila menggunakan adat jujuran yang harus disaksikan oleh adat dan disaksikan oleh Tuhan yang disimbolkan dengan penggunaan sirih, pinang dan kapur sebagai simbol Tuhan. Makna sosial kemasyarakatan dalam adat jujuran sebagai wujud penghargaan kepada orang tua calon mempelai perempuan dan ikatan yang menyatukan dua buah keluarga yang berbeda melalui pernikahan. Sanksi sosial keagamaan jika perkawinan dilaksanakan tanpa mengunakan adat jujuran maka perkawinan tersebut dianggap tidak sah secara agama. Kata Kunci: Adat Jujuran, Perkawinan Dayak Meratus, Desa Kadayang Kalimantan Selatan 148 W idya Gen itri : Jurn a l Ilmiah Pe nd i dika n , Agama dan Kebudayaan Hindu P-ISSN : 2302-9102 Volume 11 Nomor 2 (2020) hal 137-147 E-ISSN : 2685-7198 DO I : 10.36417/widyagenitri.v11i2.386 STAH Dharma Sentana Sulawesi Tengah ABSTRACT This paper discusses the Adat Jujuran in Dayak Meratus Marriage in Kadayang Village, South Kalimantan. Where in the implementation of marriage ceremonies often experience failure due to the number of jujuran requested is too large so that the man is unable to pay for it and decides to cancel the marriage and often prefers to marry people of different beliefs. This research is a qualitative descriptive study using data collection methods through interviews and documentation. The results showed that in the marriage process of the Hindu Kadayang community, the form of jujuran submitted to the customs and the bride's family was in the form of a sum of money, the amount of which was not binding, but was adjusted to the ability of the prospective groom. The size of the number of jujuran is the result of negotiations that took place at the Baruji event. The theological meaning contained in the adat jujuran is that the marriage of the Hindu village of Kadayang is said to be valid if it uses the jujuran tradition which must be witnessed by custom and witnessed by God which is symbolized by the use of betel, areca nut and lime as symbols of God. The social meaning in jujuran customs is a form of appreciation for the parents of the prospective bride and the bond that unites two different families through marriage. Social and religious sanctions if the marriage is carried out without the use of jujuran tradition, the marriage is considered to be religiously invalid. Keywords: Traditional Jujuran, Meratus Dayak Marriage, Kadayang Village, South Kalimantan. 149 1. PENDAHULUAN (Koentjaraningrat, 2002). Tapi Indonesia merupakan Negara yang sebaliknya, nilai-nilai tersebut yang sangat besar. Berdasarkan catatan mendorong atau menggugah sensus BPS tahun 2010 tercatat ada perasaan untuk melakukan suatu 1.340 suku yang tersebar diberbagai penelitian, mengkaji dan wilayah di Indonesia, dengan jumlah mengembangkan warisan budaya penduduknya pada tahun 2019 yang ada dan hidup pada setiap mencapai 266,91 juta jiwa, yang suku bangsa (Sudarma, et.al, 2019). terdiri dari berbagai ras, suku adat- Secara umum di Indonesia istiadat, budaya serta upacara yang khususnya daerah Kalimantan berbeda-beda. Bentuk upacara Selatan ada dua bentuk adat perkawinan di Indonesia sangat perkawinan yang sangat berbeda, beragam baik baik yang dilakukan baik dalam tata cara secara adatnya maupun agama. pelaksanaannya maupun jenis ritual Secara adat seperti upacara yang digunnakan, yaitu adat perkawinan menurut adat Jawa, perkawinan suku Banjar dan suku Sumatra, Bugis, Batak, Suku Dayak Dayak. perkawinan suku Dayak dan lain sebagainya. Sedangkan Meratus khususnya, masih murni yang berasal dari agama seperti warisan leluhur suku Dayak yang upacara perkawinan menurut Islam, telah dilakukan sejak dahulu (Faidi, Hindu, Budha, Kristen, Konghucu 2015). Bertolak dari acuan dan kepercaya lainnya tersebut di atas, maka sebagai (Suryaningsih, 2012). generasi muda atau generasi Suku Dayak dalam hal tata penerus penulis merasa terpanggil cara dan adat istiadat antara satu untuk meneliti sehingga dapat Kabupaten dangan Kabupaten melakukan kewajiban ikut serta lainnya memiliki bentuk upacara menjaga, membina dan perkawinan yang berbeda dan melestarikan budaya leluhur atau pelaksanaan upacara adat juga peninggalan nenek moyang yang beraneka ragam sesuai dengan telah hidup dan berkembang secara keyakinan dan pandangan turun temurun sejak dahulu kala. masyarakat sehingga berlaku khususnya perkawinan suku Dayak dimasing-masing daerah atau suku Meratus yang hidup dan dengan menampilkan warna atau berkembang di desa Kadayang corak masing-masing (Faidi, 2015). Kalimantan Selatan. Sehingga Perbedaan atau kekayaan budaya yang dimiliki keanekaragaman suku dan adat tidak akan punah ditelan masa istiadat itu bukannya memisahkan (Aprilia, 2016). hubungan antar daerah dan suku Tujuan penting dari bangsa tersebut, akan tetapi lebih pernikahan adalah untuk memperkaya khazanah kebudayaan menghasilkan keturunan, setiap Bangsa Indonesia (Utami, Kunarti, pasangan ingin memiliki anak-anak & Meike Lusye Karolus, 2018). yang cakap, sehat, cerdas yang Persamaan nilai budaya tidak memiliki nilai-nilai moral yang tinggi berarti menghilangkan dan memberi kebanggaan dan keanekaragaman adat dan istiadat kebahagiaan. Prem P. Bhalla, serta kebiasaan yang dimiliki oleh 2010;159. Dalam setiap daerah masing-masing suku setiap adat istiadat maupun agama 150 tentunya tujuan dari pada untuk modal usaha, pendidikan pelaksanaan perkawinan itu sama. baik untuk dirinya ataupun anak- Perkawinan terjadi tentunya karna anaknya kelak dan kegiatan rohani adanya sebuah komitmen yang seperti melakukan Yadnya di hari- dibangun didalam diri oleh masing- hari suci dan sebagai mahkluk masing pasangan, yaitu sebuah sosial tentu sebagi modal untuk ikatan lahir dan batin antara membangun kekeluargaan dengan seorang pria dan wanita sebagai masyarakat luas (Adiputra, 2003). suami istri untuk membentuk Ditinjau dari aspek agama keluarga atau rumah tangga yang Hindu perkawinan merupakan bahagia (Jaman, 2008). Adat jujuran peristiwa sakral yang memiliki sebagai prosesi awal penetapan hubungan erat dengan kerohanian, kesepakatan pelaksanaan dimana bukan saja mengandung perkawinan. unsur lahir atau jasmani belaka. Di Kadayang Kalimantan Hindu menyebut perkawinan Selatan sendiri memiliki proses dengan istilah wiwaha. Sedangkan yang cukup unik baik dari proses proses upacara perkawinan disebut maupun maknanya itu sendiri. pawiwahan. Berkaitan dengan adat Adapun keunikan dalam proses Jujuran walaupun sifatnya lokal pelaksanaan upacara perkawinan jenius dan biasanya telah diketahui salah satunya adalah adanya adat oleh lembaga agama dan lembaga jujuran. Adat Jujuran atau yang adat, tetapi masih ada beberapa sering dikenal dengan Baantar masalah dalam perkawinan saat Jujuran. Dalam bahasa Dayak prosesi Jujuran yang penting untuk Baantar artinya mengantar, dibahas dan perlu dikaji secara memberikan atau menyerahkan. kritis (Lestawi, 1999). Seperti halnya Sedangkan Jujuran artinya mas kenyataanya atau fenomena yang kawin baik berupa barang maupun terjadi pada sekarang ini sejumlah uang tunai. Pada pernikahan ini seolah-olah hanya masyarakat suku Dayak meratus di sebagai jalan atau cara untuk Kalimantan selatan (Aprilia, 2016). menghasilkan sebuah materi (uang), Baantar Jujuran berarti memberikan sehingga esensi sesungguhnya dari atau menyerahkan Jujuran atau pernikahan tersebut sudah mulai Mas kawin kepada pihak keluarga tergeser dan kesakralan secara mempelai perempuan. Perkawinan religius pada acara pernikahan yang merupakan sebagai langkah tersebut pun sudah mulai luntur awal untuk membangun rumah bahkan menghilang. Adapun data tangga yang bahagia, pastinnya sementara yang penulis dapatkan membutuhkan modal pemberian yaitu: jujuran yang diberikan berupa Tabel 1 Besaran Adat Jujuran harta/bekal/uang, oleh orang tua No Tahun Jumlah jujuran rencana
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