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Etnografi Dukun: Studi Antropologi Tentang Praktik Pengobatan Dukun Di Kota Makassar

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Etnografi Dukun: Studi Antropologi Tentang Praktik Pengobatan Dukun Di Kota Makassar ETNOGRAFI DUKUN: STUDI ANTROPOLOGI TENTANG PRAKTIK PENGOBATAN DUKUN DI KOTA MAKASSAR AN ETHNOGRAPHY OF DUKUN: ANTHROPOLOGY STUDY OF TRADITIONAL HEALER (DUKUN) IN MAKASSAR Muhammad Irfan Syuhudi1, M. Yamin Sani2, M. Basir Said3 1Balai Penelitian dan Pengembangan Agama Makassar 2 Jurusan Antropologi, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Hasanuddin 3 Jurusan Antropologi, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Hasanuddin Alamat Korespondensi: Kantor: Balai Penelitian dan Pengembangan Agama Makassar Jalan: A.P. Pettarani No. 72 Makassar Rumah: Jalan Baji Ateka Timur No. 10 Makassar Hp. 082187500080 Email: [email protected] 1 ABSTRAK Sebagian besar masyarakat dari berbagai lapisan sosial di Kota Makassar masih mempercayai dukun untuk mengobati penyakitnya. Penelitian bertujuan untuk: (1) mendeskripsikan realitas sosio kultural praktik perdukunan; (2) memahami strategi budaya dukun dalam mempertahankan eksistensinya. Lokasi penelitian adalah Kota Makassar. Penentuan informan secara purposive, yang terdiri atas dukun dan orang-orang yang berobat ke dukun (pasien). Teknik mengumpulkan data melalui pengamatan berperanserta dan wawancara mendalam (indepth interview), sedangkan analisis data secara deskriptif etnografik. Hasil penelitian menunjukkan, dukun menjalankan praktiknya karena orang-orang masih mempercayai pengobatan dukun. Untuk menaikkan nilai-nilai sosialnya di masyarakat, ada dukun yang menggunakan jasa media sosial (memasang iklan di koran, iklan di televisi, dan brosur). Penelitian memfokuskan kepada dukun yang tidak menggunakan jasa media sosial tetapi tetap mempunyai banyak pasien. Dukun mengobati penyakit medis dan non medis (akibat gangguan makhluk halus berupa jin dan setan) dengan cara-cara tradisional berupa doa-doa, air putih yang diisi doa-doa, ramuan dari tumbuh-tumbuhan, menekan titik-titik syaraf pada bagian tubuh, serta kekuatan supranatural. Dukun juga menerapkan beberapa strategi budaya untuk mempertahankan pasiennya. Pengobatan tradisional perlu terus dilestarikan karena merupakan salah satu kearifan lokal. Kata Kunci: Pengobatan tradisional, dukun, jaringan sosial, strategi budaya. ABSTRACT Most of the people in Makassar from various social strata still believe in traditional healers (dukun) to treat their disease. This research aims to: (1) describe the reality of socio-cultural dukun practices, (2) understanding the strategy dukun culture in maintaining its existence. This research located in Makassar city and take the informants purposively, which consists of traditional healers and the people who went to the patient. Technique of collecting data doing through participate observation and in-depth interviews, while the data analyses by ethnographic descriptive. The results showed, dukun practice exists because people still believe in the traditional medical. To increase popularity in the society, there are dukun who use social media (advertising in newspapers, on television advertisements, and brochures). The study focuses on the dukun who did not use social media but still have a lot of patients. Dukun can treat medical and non-medical desease (such as form of jin interference and demons) with traditional ways such as prayer, water-filled prayers, potions from herbs, or pressing the nerve points on the body, and supernatural powers. Dukun also implemented several strategies to maintain the culture of the patient. Traditional medicine needs to be preserved because it is one of the local wisdom. Keywords: traditional healers, dukun, social networks, cultural strategy. 2 PENDAHULUAN Penyembuhan terhadap suatu penyakit di dalam sebuah masyarakat dilakukan dengan cara-cara yang berlaku di dalam masyarakat sesuai kepercayaan masyarakat tersebut. Ketika manusia menghadapi berbagai masalah di dalam hidup, di antaranya sakit, manusia berusaha untuk mencari obat untuk kesembuhan penyakitnya itu. Bukan hanya pengalaman, faktor sosial budaya, dan faktor ekonomi yang mendorong seseorang mencari pengobatan. Akan tetapi, organisasi sistem pelayanan kesehatan, baik modern maupun tradisional, sangat menentukan dan berpengaruh terhadap perilaku mencari pengobatan (Rahmadewi, 2009). Secara umum, Kalangie membagi sistem medis ke dalam dua golongan besar, yaitu sistem medis ilmiah yang merupakan hasil perkembangan ilmu pengetahuan (terutama dalam dunia barat) dan sistem non medis (tradisional) yang berasal dari aneka warna kebudayaan manusia (Rahmadewi, 2009). Pengobatan kedokteran berbasis pembuktian ilmiah, sedangkan pengobatan tradisional berdasarkan kearifan lokal yang berasal dari kebudayaan masyarakat, termasuk di antaranya pengobatan dukun, yang dalam mengobati penyakit menggunakan tenaga gaib atau kekuatan supranatural. Pengobatan maupun diagnosis yang dilakukan dukun selalu identik dengan campur tangan kekuatan gaib ataupun yang memadukan antara kekuatan rasio dan batin. Salah satu ciri pengobatan dukun adalah penggunaan doa-doa atau bacaan-bacaan, air putih yang diisi rapalan doa-doa, dan ramuan dari tumbuh-tumbuhan (Agoes, 1996). Pada masyarakat Bugis dan Makassar, orang yang ahli mengobati penyakit secara tradisional dipanggil sanro, yang juga berarti dukun (Rahman, 2006 dan Said, 1996). Bruce Kapferer (Alhumami, 2010) mengatakan, kepercayaan kepada dukun dan praktik perdukunan merupakan local beliefs yang tertanam dalam kebudayaan suatu masyarakat. Sebagai local beliefs, keduanya (dukun dan praktik perdukunan) tak bisa dinilai dari sudut pandang rasionalitas ilmu karena punya nalar dan logika sendiri yang disebut rationality behind irrationality. Orang yang kemudian mempercayai dukun dan praktik perdukunan tidak lantas digolongkan ke dalam masyarakat tradisional atau tribal, yang melambangkan keterbelakangan. Hal ini sejalan dengan pemikiran E.E. Evans Pritchard (Pals, 2001), yang menyatakan, kepercayaan terhadap kekuatan supranatural itu tidak mengenal batasan sosial, seperti yang dia teliti pada Suku Azande di Sudan. Baginya, orang berpikiran modern, termasuk dirinya sekalipun, percaya terhadap kekuatan supranatural. Pengobatan dukun masih menjadi sesuatu yang integral dan sulit terpisahkan dari kehidupan sebagian masyarakat perkotaan, termasuk di Kota Makassar. Pengobatan dukun 3 telah membudaya dan ada yang menjadikan sebagai sebuah tradisi dalam lingkungan keluarga mereka. Meminjam istilah Ward Goodenough (Kalangie, 1994, Al-Kumayi, 2011), pengobatan dukun telah menjadi bagian sistem kognitif masyarakat, yang terdiri atas pengetahuan, kepercayaan, gagasan, dan nilai yang berada dalam pikiran anggota-anggota individual masyarakat. Penelitian mengenai pengobatan tradisional telah banyak dilakukan oleh beberapa peneliti. Antara lain, Darojat (2005), ”Terapi Ruqyah terhadap Penyakit Fisik, Jiwa, dan Gangguan Jin,” lebih banyak mengulas terapi ruqyah berdasar atas perspektif Islam. Darojat banyak menuangkan dalil-dalil yang bersumber dari Al-quran dan Hadis Nabi Muhammad SAW. Menurutnya, terapi ruqyah tidak hanya bertujuan mengusir jin, melainkan juga untuk menyembuhkan penyakit fisik dan psikis. Metode pengobatannya adalah meminumkan air kepada pasien setelah dibacakan doa-doa yang bersumber dari Al-Quran dan Hadis. Penelitian lain adalah Said (1996), “Dukun, Suatu Kajian Sosial Budaya tentang Fungsi Dukun Bugis Makassar di Kotamadya Ujung Pandang.” Penelitian ini mirip dengan yang dilakukan Basir, termasuk setting lokasinya. Namun, yang berbeda, penulis juga ingin melihat strategi dukun dalam mempertahankan pasiennya serta jaringan sosial yang terbentuk berdasarkan jaringan teman-teman pasien dan teman-teman dukun serta jaringan keluarga pasien maupun dan jaringan keluarga dukun. Jaringan sosial yang tercipta dan tanpa disadari oleh pasien maupun dukun ini, sebenarnya berperan serta dalam mempertahankan keberadaan dukun di perkotaan. Sepanjang pengetahuan penulis, kajian perdukunan lebih banyak menguraikan mekanisme pengobatan yang mereka lakukan dan tidak memfokuskan bagaimana dukun mempertahankan pasiennya. Selain mendeskripsikan menekanisme pengobatan, tulisan ini juga ingin memahami cara dukun mempertahankan pasiennya. Bertolak dari latarbelakang di atas, penelitian ini cukup penting dan menarik. Di satu sisi, ingin mendeskripsikan apa sebenarnya yang melatari sehingga praktik perdukunan masih eksis di Kota Makassar. Padahal, di sisi lain, sejumlah rumah sakit telah memiliki fasilitas modern. Penelitian ini bertujuan untuk mendeskripsikan realitas sosio-kultural perdukunan dan memahami strategi budaya dukun dalam mempertahankan eksistensinya di Kota Makassar. METODE PENELITIAN Pelaksanaan penelitian ini adalah empat bulan, yakni November 2012 hingga akhir Februari 2013 dan dilakukan di Kota Makassar, Provinsi Sulawesi Selatan. Pertimbangan memilih Kota Makassar adalah: (1) Kota Makassar merupakan kota metropolitan di mana 4 kehidupan masyarakatnya heterogen, baik secara sosial, ekonomi, agama, dan kultural. (2) Sebagai kota metropolitan, Makassar kerap kali juga diasosiasikan sebagai pintu gerbangnya Kawasan Timur Indonesia. Dalam hal pengobatan dan peralatan kesehatan, di kota ini telah banyak berdiri poskesdes, puskesmas, hingga rumah sakit dengan peralatan kedokteran modern, baik yang dikelola pemerintah maupun swasta. Dokter yang membuka praktik sendiri-sendiri juga mudah ditemui di kota ini. Penelitian ini adalah penelitian kualitatif, yang menurut Bogdan dan Taylor, merupakan prosedur penelitian yang menghasilkan data deskriptif berupa kata-kata tertulis atau lisan dari orang-orang dan perilaku yang dapat diamati (Endraswara, 2006). Sebagaimana lazimnya penelitian
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