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LIEM LILIANY LONTOH-FUF.Pdf i ii RITUAL PERKABUNGAN DALAM AJARAN KHONGHUCU DI KOTA MANADO Studi Kasus pada Umat Khonghucu di Kota Manado Liem Liliany Lontoh Kerjasama MATAKIN Penerbitan dengan Gerbang Kebajikan RU Jakarta 2019 i RITUAL PERKABUNGAN DALAM AJARAN KHONGHUCU DI KOTA MANADO Studi Kasus pada Umat Khonghucu di Kota Manado Penulis/Hak Cipta @Liem Liliany Lontoh Editor: Vekky Lin Desain Sampul: Novita Khan Layout: Lin Changqi ISBN No. 978-602-52538-1-2 xxiii+176 hlm.; 14,8x21cm Penerbit: Kerjasama MATAKIN Penerbitan dengan Gerbang Kebajikan RU Redaksi: Komplek Royal Sunter D-6 Jakarta Utara 14350 Cetakan Pertama Mei 2019 Hak Cipta Dilindungi Undang-Undang Dilarang mengutip dan memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari penerbit Dicetak oleh: Cahaya Digital Printing, Ciputat Isi di luar tanggung jawab percetakan ii RITUAL PERKABUNGAN DALAM AJARAN KHONGHUCU DI KOTA MANADO Studi Kasus pada Umat Khonghucu di Kota Manado Tesis Diajukan untuk Memenuhi Persyaratan Memperoleh Gelar Magister Agama (M.Ag.) Oleh : Liem Liliany Lontoh NIM : 21150321000003 KONSENTRASI AGAMA KHONGHUCU PROGRAM MAGISTER STUDI AGAMA AGAMA PASCASARJANA FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI (UIN) SYARIF HIDAYATULLAH JAKARTA 2570-K / 1440-H / 2019-M iii iv v vi vii ABSTRAK Liem Liliany Lontoh Ritual Perkabungan dalam Ajaran Khonghucu di Kota Manado Studi kasus pada umat Khonghucu di Kota Manado Setiap yang dilahirkan pasti akan mengalami kematian, itu adalah hukum Tuhan. Namun waktu dan proses kematian yang akan dialami setiap orang berbeda satu dengan yang lain. Upacara kematian setiap agama juga berbeda satu dengan yang lain, tesis ini mengangkat tentang ritual perkabungan dalam ajaran Khonghucu: Studi kasus pada umat Khonghucu di Kota Manado. Penulis mengangkat tesis dengan judul di atas, dilatar-belakangi dengan adanya perbedaan dalam tradisi upacara perkabungan yang dilakukan oleh umat Khonghucu di kota Manado sekaligus menjelaskan makna yang terkandung dalam simbolisasi yang digunakan dalam upacara tersebut. Penelitian ini bertujuan untuk mengetahui bagaimana pelaksanaan dan bentuk upacara kematian Agama Khonghucu yang berada di kota Manado dan apakah makna ritual yang terkandung di dalamnya. Demikian juga dengan pengaruh budaya Minahasa terhadap tradisi perkabungan umat Khonghucu di kota Manado. Jenis penelitian ini menggunakan penelitian kualitatif. Penulis meneliti secara langsung di lapangan melalui wawancara kepada rohaniwan Khonghucu, keluarga yang berduka maupun kepada petugas sembahyang kematian, sedangkan dan pendekatan yang digunakan yaitu pendekatan Antropologis, Teologis dan Historis. Pelaksanaan penelitian untuk ritual kematian/perkabungan yang dilaksanakan di kota Manado dimulai dari kematian seseorang sampai pada upacara pemakaman. Ritual itu dilanjutkan pula dengan persembahyangan leluhur satu tahun sampai dengan tiga tahun. Urutan upacara kematian/perkabungan dalam agama Khonghucu di Manado dimulai dari upacara ru mu (memasukkan jenazah ke dalam viii peti), men sang (malam menjelang pemberangkatan jenazah), song zang (pemberangkatan jenazah), ru kong (pemakaman jenazah), qi fu yang juga disebut fan zhuo (membalik meja), zuo san (tiga hari), zuo qi (tujuh hari), xiao xiang (satu tahun), dan da xiang (memasuki tiga tahun). Penganut agama Khonghucu di kota Manado sebagian besar memaknai Upacara kematian/perkabungan sebagai cerminan laku bakti seorang anak kepada orang tuanya sesuai dengan ajaran Nabi Kongzi. Upacara kematian/perkabungan yang dilaksanakan selain mengikuti kitab suci Si Shu dan Tata Agama dan Tata Laksana Upacara Agama Khonghucu terbitan Dewan Rohaniwan Matakin, juga dipengaruhi oleh kebudayaan orang Tionghoa yang telah berlangsung secara turun temurun dan mengikuti budaya setempat. Persembahyangan kepada leluhur sampai upacara tiga tahun merupakan perwujudan laku bakti kepada orang tua dengan harapan roh yang disembahyangi dapat kembali pulang dengan damai ke haribaan kebajikan Tian. Umat Khonghucu senantiasa menyembahyangi leluhurnya agar nyawa dan roh leluhur dapat bersatu kembali dan pulang kepada Sang Pencipta. Kata kunci : Laku Bakti, Perkabungan, Sembahyang Leluhur. ix ABSTRACT Liem Liliany Lontoh Confucian Mourning Rituals in Manado City A Case Study of a Confucian Congregation in Manado City Every one who is born will surely experience death, that is God's law. However, the time and process of death that will be experienced by each person is different from individual to indiviual. The ceremonies of mourning of each religion are also different from one another. This thesis addresses the issue of mourning rituals by way of a case study of a Confucian congregation in Manado City. This study aims to investigate the forms of Confucian mourning rituals in the city of Manado and the ritual meanings contained therein. Furthermore, this study aims to analyse the influence of Minahasa culture on the mourning traditions of Confucians congregation in Manado. This study utilizes qualitative research methods. The author personally conducted field research in the form of interviews with Confucian clergy, grieving families and death prayer officers. This study adopts an anthropological, theological and historical approach. The period of the mourning rituals under study lasted from an individuals death until the completion of funeral ceremonies. These rituals continue to the worship of ancestors for a period of one year up to three years. The specifc order of mourning rituals amongst Confucians in Manado is as follows: ru mu (placing the body into the coffin), men sang (the night before the burial of the body), song zang (departure of the corpse), ru kong (burial of the body), qi fu or fan zhuo (turning of the table), zuo san (three days), zuo qi (seven days), xiao xiang (one year), and da xiang (three years). Most followers of the Confucian religion in Manado usually interpret the mourning rituals as a reflection of a child's filial piety towards their parents in accordance with the teachings of the x Prophet Kongzi. The mourning rituals are carried out following the Si Shu scriptures and the Religious Regulations and Practice Regulations of the Confucian Religion issued by the Council of Spiritualists of Matakin. The mourning rituals are also influenced by Chinese culture as established over the course of generations and by local culture. The worship of the ancestors until the three-year ceremony is a manifestation of filial piety behavior towards parents in the hope that the worshiped spirit can return home to Tian's benevolence. Confucians continually worship their ancestors so that their souls and spirits can reunite with and return to the Creator. Key words: Filial Piety; Confucian Mourning; Ancestor Worship. xi KATA SAMBUTAN Xs. Ir. Budi S. Tanuwibowo, M.M. Ketua Umum Dewan Rohaniwan/Pimpinan Pusat Majelis Tinggi Agama Khonghucu Indonesia (Matakin) Wei De Dong Tian. Segala sesuatu di dunia ini, bila sudah lama dan terus-menerus berinteraksi, apalagi sampai ratusan bahkan ribuan tahun, tak dapat dihindari sedikit banyak akan saling mempengaruhi, bersinergi dan membangun sebuah perpaduan yang khas, indah dan harmonis, tanpa kehilangan esensi atau nilai pokoknya. Demikian halnya dengan agama dan budaya. Ungkapan terkenal dari Sumatera Barat, 'Adat Basandi Syarak, Syarak Basandi Kitabullah' menggambarkan betapa Islam telah menjadi nafas budaya Minangkabau dan memperkuatnya tanpa harus kehilangan kekhasan budayanya. Kajian Liem Liliany Lontoh perihal upacara perkabungan masyarakat Tionghoa yang beragama Khonghucu di Manado juga membuktikan hal senada. Upacara tersebut ada tambahan warna dari budaya setempat, dalam hal ini budaya Minahasa, tanpa harus kehilangan nafas atau esensi dasar agama Khonghucu dan sudah sesuai dengan tuntunan kitab suci Si Shu dan Wu Jing. Ini sekaligus membuktikan betapa nilai-nilai kebajikan (dan tuntunan agama) bila berproses secara alami akan saling memperkaya, selama tidak bertentangan esensinya. Penelitian Lontoh sedikit banyak juga membuka perspektif kesadaran kita untuk lebih toleran dan tidak kukuh 'terpenjara' dalam apa yang disebut 'kemurnian seratus persen' atau mutlak. Dunia tidak dibentuk oleh satu agama atau peradaban saja. Kita juga tak bisa menjamin bahwa apa yang kita yakini sekarang memang persis sama seratus persen dengan awalnya. Sang Nabi Agung Kong Zi sendiri senantiasa mengajak kita untuk terus-menerus xii memperbaharui diri. Esensi boleh kita pegang erat, namun penerapannya harus luwes dan sesuai dengan perkembangan zaman. Contoh dalam dunia bisnis pun mengajarkan kearifan ini, betapa KFC dan Mc. Donald misalnya harus menyediakan nasi dan burger rasa rendang, dsb. agar bisa diterima secara luas oleh lidah Indonesia (setempat). Semoga kajian Lontoh semakin menyadarkan betapa kita hidup dalam masyarakat yang majemuk dan selalu akan berproses saling pengaruh-mempengaruhi. Kekakuan apalagi kekolotan akan membuat kita mudah patah, rapuh dan ditinggalkan. Namun fleksibilitas dan kelenturan tanpa nilai, tanpa esensi, juga akan membuat kita tak berharga dan bernilai. Apa yang pokok harus dan wajib kita pegang, tapi pada saat yang sama dengan penuh kesadaran kita harus senantiasa belajar dan terus-menerus memperbaharui diri dari tempat yang rendah menuju tinggi di dalam tuntutan Jalan Kebenaran atau Jalan Suci. Selamat untuk Lian yang telah sukses mengejar impiannya. Semoga terus teguh berkarya dalam Jalan Kebajikan. Huang Yi Shang Di, Wei Tian You De. Shanzai. Xs. Ir. Budi S. Tanuwibowo, M.M. xiii KATA SAMBUTAN Prof. Dr. Jimly Asshiddiqie, S.H. Ketua Umum Ikatan Cendekiawan
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