THE LOCAL WISDOM VALUE of MANDHASIYA TRADITION (Study of Hindu Education)

Vol. 3 No. 1 May 2019

THE LOCAL WISDOM VALUE OF MANDHASIYA TRADITION (Study of Hindu Education)

By: Heny Perbowosari Institut Hindu Dharma Negeri Denpasar E-mail : [email protected]

Received: February 2, 2019 Accepted: May 11, 2019 Published: May 31, 2019

Abstract

Mandhasiya tradition is one of the local wisdom that is still carried out by the Gumeng Village community in Jenawi District, Karanganyar Regency. This tradition is believed by the community as a sacred and religious meaning, so the community is still encouraged to carry out this ritual. This study aimed at describing the reasons of Gumeng villagers to keep maintaining the Mandhasiya tradition, especially the local wisdom value of the Mandhasiya Tradition in the study of Hinduism education in Gumeng Village, Jenawi District, Karanganyar Regency and the implications of the Mandhasiya tradition toward Hindu communities in Gumeng Village, Jenawi District, Karanganyar Regency. This study used a qualitative method with a socio-cultural phenomenology approach. The primary data were collected by direct observation and interviews, while the secondary data by the exploration of journals, research results, and relevant literature sources. The results of this study concluded that 1) The reason to keep maintaining the Mandhasiya tradition by the Gumeng village community in Jenawi Subdistrict, Karanganyar Regency because of the desire to preserve the Javanese culture, ask for salvation to the Almighty God, maintain harmony among people, as well as trust in myths 2) Mandhasiya tradition have values of local wisdom based on the study of Hindu religious education, they are: religious values (Sraddha), togetherness values (Tat Twam Asi), environmental preservation values (Tri Hita Karana), sincerity values (Yajna), 3) implications of the Mandhasiya Tradition toward the society in Gumeng village, Jenawi Subdistrict, Karanganyar Regency is strengthening the community religiosity, strengthening solidarity, being involved in collective worship, and creating community welfare.

Keywords: Local Wisdom, Tradition, Mandhasiya

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I. Introduction contains religious meaning, so the Local wisdom is one of the views of community is still encouraged this ritual. the Javanese community. It is a religious This Mandhasiya tradition is carried morality attitude and ethics. According to out every seven months in the form of a Geertz (2007) in Ernawi (2010), local clean village which is held every Tuesday wisdom is an entity that greatly determines Kliwon wuku Mandhasiya (Java). The human dignity in the community. Javanese purpose of the implementation of this society is seeking their identity through the tradition is as a means of control of behavior harmony between spiritual and physical so related to the relationship between humans that they will be able to realize themselves as and God, humans and humans, and humans a whole and thoroughly, and be able to and the universe. This is a connection maintain the ethics prevailing in society. between the Mandhasiya tradition carried Society is a place to grow and out by the Javanese people and the teachings develop a tradition. Besides, tradition is also in Hinduism namely Tri Hita Karana. In this as part of the culture. Tradition is a ritual teaching, there is the existence of activity that involves all citizens of the Parahyangan (relationship between humans community with the aim of obtaining safety. and God), Pawongan (relationship between The attitude and behavior carried out by the human and human), and Palemahan community so that it becomes a tradition. (relationship between humans with the This is due to the existence of the basic universe). values that are believed to be true by the The implementation of this tradition community as a manifestation of local is considered important by the Gumeng wisdom (Basyari, 2014). Moreover, villagers as a socio-cultural development of Sztompka (2007) states that tradition can be the community. It is because this tradition as interpreted as a true inheritance of the past. a guide to norms and values of local However, the tradition carried out repeatedly wisdom. The implementation of this is not accidental or intentional. Tradition is a tradition is expected to increase security for social institution that is not written, but the its citizens. Besides, it is also used as a guide community must recognize and comply with in determining attitudes and behavior in the guidelines in behavior. So, the everyday life. Gumeng Village Community, community does not deviate from the Jenawi Sub-District, Karanganyar Regency applicable rules. In addition, tradition is also still believes that by carrying out this a means of communication between humans tradition there will be no riots in the area and and humans, humans and their creator, and begging for their lives to prosper and have humans in protecting the surrounding fertile nature, such as the Javanese environment. Thus, this tradition is a media philosophy that says gemah ripah loh jinawi of socialization, where messages and values toto tentrem kerto raharjo which means upheld by the community will be conveyed abundant natural wealth and peaceful to the next generation. Considering the conditions. importance of tradition, it is necessary to maintain, excavate and fertilize, so as not to II. Method fade and just disappear. This study used a qualitative method One tradition that is still maintained with a socio-cultural phenomenology by the community is the Mandhasiya approach because it is to obtain empirical tradition. It is one of the local wisdom that is experience relating to the Mandhasiya still carried out by the Gumeng Village tradition in the Gumeng village community, community in Jenawi Subdistrict, Jenawi District, Karanganyar Regency. As Karanganyar Regency. This tradition is Iskandar (2010: 24) explains that a socio- believed by the community as sacred and cultural phenomenology approach is an approach that uses observations of natural

2 Vol. 3 No.1 May 2019 phenomena and is used as a data source or through coercive mechanisms. Something reality-based approach (empirical). considered as tradition is chosen and made The data collection techniques in this public attention or forced by influential or study used interviews with informants, direct powerful individuals (Sztompka, 2011: 69- observation, and documentation. While the 70). data analysis technique used an interactive The tradition according to the Great model (Miles, 1992). The data acquisition Dictionary of Indonesian Language is the stages are as follows: collecting data, product of human creations and works, reducing data, presenting data, and drawing material objects, beliefs, fantasies, events conclusions. that are inherited from one generation to the next (Ministry of Education and Culture, III. Results And Discussion 1990). Tradition is a description of human 3.1 The Profile of Gumeng Village attitudes and behaviors that have been going Community, Jenawi District, on for a long time and carried out for Karanganyar Regency generations starting from the ancestors. Gumeng Village, Jenawi Subdistrict, According to Anggoro (2012), the origin of Karanganyar Regency is an area that has a the Mandhasiya word is closely related to farming typology and plantation around the pawukon name adopted by the Javanese 6,665 hectares (village monograph in 2017). at that time, where the Javanese people knew Gumeng village is also a tourist village pawukon by adopting the stories of Prabu because in this village there is a Hindu Watugunung and Dewi Sinta who gave birth heritage temple named Cetho Temple. to 28 children so that the child's name Gumeng Village is headed by a village head became the name of his/her father in Java, and is assisted by several village officials. and one of them is the Mandhasiya temple. Most Gumeng villagers have a livelihood as So that the Mandhasiya Tradition will be farmers, but with the increasing number of held on Tuesday Kliwon wuku Mandhasiya. visitors to the tourist area of Cetho Temple, The Gumeng villagers before there are some people who work as carrying out the Mandhasiya tradition, which employees in the tourist area. was precisely on Monday Wage morning, The majority of Gumeng villagers are made preparations by installing banners, mostly Hindus, but tolerance is very good for making penjor and a place for staging the people. This can be seen from the puppets. In addition, the community also activities of the community in carrying out prepared facilities for offerings from home. the ritual activities of the Mandhasiya The villagers carried tenong / tenggok tradition, both those who are Hindus, containing: tumpeng agung (nasi uduk), Muslims, and Christians who blend together eggs, crops, fruits, kembang liman, kupat in the procession of activities. lepet, and market snacks. On Monday Wage, in the afternoon, 3.2 Mandhasiya Tradition in Gumeng the Hindus held a joint prayer led by Village, Jenawi District, Karanganyar Pinandita. Then the next day, precisely on Regency Tuesday Kliwon wuku Mandhasiya, a good Traditions are born in two ways. The community of Hindus, Muslims, and first way is emerging from below through the Christians flocked to the courtyard of Cetho mechanism of emergence spontaneously and Temple to conduct a joint prayer led by unexpectedly and involving many people Traditional Elders. who have a sense of awe and turn into The implementation of this tradition behavior in the form of ceremonies, research, took place in the morning from 08.00 to and reinterpret old beliefs. All these actions 11.00. The place for carrying out the strengthen attitudes. That is how tradition is Mandhasiya tradition was done at Cetho born. The second way arises from above Temple on the fifth level because there were

3 Vol. 3 No.1 May 2019 punden berundak in the Krincing Wesi shift due to the current of globalization. Studio. After the community had finished Therefore, in order to keep Javanese culture doing the prayer together, they took offerings steady, it needs to be preserved. Preservation that had been given and then distributed of local culture is an effort to preserve equally to all the citizens and enjoyed fairly cultural art values and traditional values by and evenly. After the worship procession developing dynamic manifestations and was completed, this activity was continued in adjusting to situations and conditions that are the afternoon by holding a puppet show by always changing and developing (Ranjabar, calling the local puppeteer. 2006). According to Sujamto (1992), 3.3 Reasons of Gumeng Village cultural preservation includes seven Communities Still Maintaining the elements, they are: (a) religion and religious Mandhasiya Tradition ceremonies; (b) community organizations; As citizens, they usually tend to (c) knowledge systems; (d) language; (e) art; defend themselves for survival. Therefore, (f) livelihood or economy; and (g) culture is needed. With the existence of technology systems. Preservation of culture, humans will have provisions in Javanese culture directly involves fulfilling a life. According to Kluckohn in preservation of the seven elements. Suparlan (1984), culture is a collection of Cultural preservation in the references and human grip in adjusting to the Mandhasiya tradition is a social function of environment. Thus, through living together, a custom. Tradition is as a form of culture the community will have the same habits, that contains noble values, such as the both in terms of behavior, norms, and Gumeng village community in Jenawi customs. District, Karanganyar Regency, which still One of the habits carried out by the preserves the Javanese cultural heritage by community is a tradition carried out from implementing the Mandhasiya Tradition. generation to generation. Like the Gumeng The Mandhasiya tradition is a religious Village community in Jenawi District, activity carried out by the villagers every six Karanganyar Regency, which until now still months precisely at the Mandhasiya temple. maintains the Mandhasiya tradition, which is This is in accordance with the believed to have functions that are quite statement from Bayan village Cetho, that: useful for the community and the truth. The "This Mandhasi tradition has been carried reasons for the Gumeng villagers still out since a long time ago and does not know maintain this tradition because of several when the beginning of this tradition was reasons since this tradition has several carried out ... This tradition is carried out functions, including: every six months precisely at the Mandhasiya temple" (interviewe, June 19th, 3.3.1 Preserving Javanese Culture 2018). Ranjabar (2006) argues that the Based on the results of the interview preservation of local culture is a way to above, this Mandhasiya tradition is a legacy maintain cultural art values and traditional that has been carried out from a long time values by developing dynamic ago, which is a legacy of ancestors. This manifestations and can adjust situations and Mandhasiya tradition is an earlier cultural conditions that are always changing and heritage in which the former community developing. The culture of an area is a became a source of the cultural formation so civilization in people's lives. Javanese culture that a tradition which became hereditary and has various aspects which reflect behavior, passed on to the next generation. This rules, and order in life. The order of life in Mandhasiya tradition is always done every Javanese culture has great values. However, six months, according to the Javanese at this time Javanese culture has undergone a Pawukon. This Mandhasiya tradition is held

4 Vol. 3 No.1 May 2019 every Tuesday Kliwon wuku Mandhasiya, village community has the belief that by where this event coincided on June 19th, doing this tradition it means joining in and 2018. praying for salvation and prosperity while Gumeng villagers believe that the staying awake. Mandhasiya tradition is inherited from their This Mandhasiya tradition is carried ancestors and is believed to have a out by the Gumeng villagers through significant role in people's lives, so it needs communication with God in the form of to be carried out and preserved its praying together to express their gratitude authenticity and cultural preservation. As for all the gifts that God has given them in revealed by Teguh (interviewe, July 21st, the form of safety, health, and fortune in the 2018) "the Mandhasiya tradition originates year, and to request that in the following from the previous preaching, where all of it year the plantation yields increase fertile. teaches about good things, and nothing bad. Thus, the Mandhasiya tradition has So, we should we as the next generation been carried out since the ancestors by should maintain and preserve this tradition". offering offerings as a form of gratitude, and Based on the above expression, it can plead with God Almighty that hopefully will be concluded that the Mandhasiya tradition be given safety and prosperity, like the has a positive impact on the Gumeng village Javanese proverb gemah ripah loh jinawi community, namely the existence of toto tentrem kerto raharjo. prosperity in the community, so this needs to be maintained and preserved. 3.3.3 Maintaining Harmony between Communities 3.3.2 Requesting Salvation to God In developing a harmonious and Almighty peaceful life for multicultural communities, The Mandhasiya tradition is basically the people in Gumeng village implement the a form of gratitude to God because the Mandhasiya tradition, which is one of the Gumeng villagers have been given prosperity local wisdom that can build awareness in from plantation products obtained in a year diversity. In this Mandhasiya tradition, there such as vegetables, shallots, tea leaves, as are several activities that require people to revealed by Bayan Gumeng village, "This socialize and communicate with each other Mandhasiya tradition is carried out by the which indirectly fosters harmony in the villagers in the form of gratitude to God so community. that the plantation products are well The Mandhasiya tradition in Gumeng preserved". village is related to interfaith relations which Thus, the tradition carried out by the is based on the knowledge of manners in community is essentially a custom to obtain social interaction, this interaction between peace and safety of life as an embodiment of religious communities in Gumeng village the limited ability of humans to face life's reflects how religion is functioned in a social challenges, both from themselves and their context. This social relationship is formed natural surroundings. This Mandhasiya because of the willingness of the community tradition is carried out by the community to establish togetherness and not conflict with the aim of making direct contact with with prevailing social values. the ancestors, spirits, gods and also with the This Mandhasiya tradition is a Almighty God. tradition that strongly promotes tolerance This Mandhasiya Tradition is a ritual among religious people in Gumeng village, performed by the Gumeng village where the implementation of the community with the aim of obtaining safety Mandhasiya tradition is carried out by and prosperity. The implementation of this various religions, including Islam, tradition is an expression of gratitude for all Christianity, and Hinduism based on mutual the gifts that God has given. The Gumeng cooperation and helping each other to

5 Vol. 3 No.1 May 2019 increase solidarity among citizens so as to shadow puppets that have a function to create harmony. In mutual cooperation maintain the balance of nature. Gumeng activities carried out jointly by citizens villagers still have the belief that by taking without discriminating religion. care of the surrounding environment it will Through this tradition, Gumeng have an influence on their lives. With such villagers try to communicate and interact to trust, the local community respects by build a strong sense of brotherhood. As the carrying out a tradition which has the aim of results of the interview stated by Teguh (July safeguarding the safety of the village and 20th, 2018): "This Mandhasiya tradition is avoiding the village from danger. Besides carried out by all people in Gumeng village, this tradition also aims to express gratitude including Hindus, Christians, and Muslims. to God Almighty. They mingled together to do a joint prayer held in the courtyard of Cetho Temple ". 3.4 Local Wisdom Values of the Based on the above explanation, Mandhasiya Tradition in Hindu Religious Gumeng villagers have a strong tolerance to Education Studies maintain brotherhood among religions, they 3.4.1 Religious Value (Sraddha) feel that although they are different in Religion is an attitude and behavior religion, there will be mutual respect among that shows the belief in the power of the fellow religious people. Thus the indicators Creator or the Almighty God. A person's in harmony include the presence of religious belief is a behavior about obedience in tolerance. There is a good relationship following orders and avoiding all His between people and religious groups so that prohibitions. This is realized by being they maintain tolerance in the Gumeng obedient in worshiping and behaving in village community. accordance with what has been regulated by religion and not doing what is forbidden by 3.3.4 There is Public Confidence in the religion (Titib, 1996: 67) Myth This religious value in the According to Endraswara (2003), Mandhasiya tradition is a form of belief myths give the color of life to the Javanese. (Sraddha) for the existence of the Almighty Apart from that, in the life of the Javanese God (Ida Sang Hyang Widhi Wasa) which is people, it was greatly influenced by myths. indicated by the activity of expressing People believe in the existence of myths gratitude for the creation of the universe and because humans have imaginations its contents and gratitude for all life and originating from cultural roots and myths salvation that has been given. It is as stated which are considered sacred. According to in the Book of RgVeda VIII.1.3 as follows: Mircea in Honko (1984), one of the functions Yac cid hi tva jana ime of myth is to build a model of behavior and Nana havanta utaye through the myths society will get religious Asmakam brahmedam Indra experience. In addition, according to Bhutute, aha uisva ca vardhanam Campbell (1998), there are several functions Meaning: of myth, they are: (a) mystical function: the Sang Hyang Indra (The Almighty existence of admiration for the universe, (b) God); mankind, during an cosmological function: explain the shape of emergency, begs you with variety for the universe, (c) sociological functions: the their salvation. May prayers that existence of legality about social order, (d) glorify You will be granted (Titib, pedagogical functions: explain how humans 1996: 175). live their life. This verse explains that the existence For Gumeng villagers, the belief in of the Almighty God is also a protector of this myth becomes a force that is manifested living things including humans in carrying in the form of rituals and offerings and out their lives. Hinduism teaches that God

6 Vol. 3 No.1 May 2019 exists in every case and in all situations, so among fellow human beings. In the daily life that humans need to get closer to Him, so of the teachings of Tat Twam Asi, this can be that they can create a sense of security. On implemented by the way every parent always this basis, human beings carry out religious teaches and gives examples to always activities, such as those carried out by the respect others. Gumeng villagers in the Mandhasiya In the Mandhasiya tradition, the tradition by praying. values of togetherness are very emphasized To begin the procession of the (Tat Twam Asi) in the implementation of Mandhasiya tradition, a stakeholder-led tradition as the results of interviews with the prayer meeting was held with the aim that Head of Gumeng Village (July 21st, 2018) the implementation of this tradition can run that: "Before implementing the Mandhasiya smoothly and invoke salvation, this was tradition, the Gumeng villagers worked carried out based on sincerity as a form of together to clean up the area of the devotion and gratitude. This prayer began procession and make equipment in one day before the implementation, precisely processions such as making penjor, on Monday night specifically Hindus held a decorations, and places for puppet shows". prayer together in the courtyard of Cetho Based on the results of the interview Temple (interview with Jro Mangku Gede on above, all good citizens who are Hindus, June 20th, 2018). Then on Tuesday Kliwon, it Christians, and Muslims work together to was held a procession culminating in the clean up the courtyard area in Cetho Temple. Mandhasiya tradition, where all the citizens They do mutual cooperation without of both Hinduism, Islam, and Christianity coercion from anyone. In this case, there is came to the court of Cetho Temple by an understanding that they have that by conducting a joint prayer led by the local implementing the Mandhasiya tradition, the Customary Elders. citizens will be more familiar and cooperate so that the sense of togetherness will always 3.4.2Togetherness Value (Tat Twam Asi) be nurtured by local residents. Togetherness means a bond that is All Gumeng villagers have a fairly formed because of a sense of family or high sense of togetherness, this is seen by brotherhood. In togetherness there are four residents volunteering to contribute to the elements that need to be created and implementation of the Mandhasiya tradition. maintained and carried out by individuals, They are happy to contribute so that the they are: (1) one heart and one mind (having implementation of this tradition can run the same vision), (2) unselfish, (3) humble, smoothly. As well as during the procession and (4) willing to sacrifice. This togetherness of the Mandhasiya tradition, this sense of is formed from a sense of kinship and togetherness was increasingly seen, all togetherness that can create a sense of residents, including Muslims, Christians, and mutual respect, and care. With this sense of Hindus flocked to bring offerings to the togetherness, the community will be able to court of Cetho Temple to be offered. After help each other, a sense of empathy in the procession is complete, they share the community life. provisions (offerings) that they bring without Apart from that, in the teachings of seeing religion, they jointly enjoy food Hinduism the concept of togetherness is brought from home. better known as Tat Twam Asi. This teaching order us not to hurt each other with all of 3.4.3 Environmental Conservation Value God's creations. According to Suciartini (Tri Hita Karana) (2017), Tat Twam Asi is the key to being able The attitude of preserving the to foster humans so that harmonious environment really needs to be planted in the relationships can be established on the basis community. This is because in this era of of sharpening, nurturing, and fostering globalization, technology is increasingly

7 Vol. 3 No.1 May 2019 advanced and increasingly densely The implementation of the populated, while also decreasing public Mandhasiya tradition carried out by the awareness in managing the environment. Gumeng village community in Jenawi This can be seen from community behavior Subdistrict, Karanganyar Regency shows an such as littering, resulting in flooding, attitude to preserve the environment. This is cutting down trees, and not replanting, this based on the results of observations made on will result in landslides. In addition, the use June 18th, 2018, where prior to the of cooling machines has resulted in global implementation of the Mandhasiya tradition, warming. voluntary work was carried out first by The attitude of preserving the cleaning up the area in the courtyard of the environment is very necessary to maintain Cetho Temple. The cleaning activity was human life. The attitude of preserving the carried out jointly by the Gumeng villagers. environment is done to prevent damage to In addition, clean-up activities were also the environment and develop attitudes to carried out after the completion of the repair environmental damage. This attitude Mandhasiya tradition. to preserve the environment can be done by maintaining environmental cleanliness. 3.4.4 Sincerity Value (Yajna) According to Ernawi (2010), the rituals In implementing this Mandhasiya carried out by the Javanese people are very tradition, the community did it full of closely related to nature such as: the ritual of sincerity and full of pleasure. Gumeng salvation where this ritual invites blessings to villagers believe that offerings made spirits waiting for a certain place in order to sincerely and based on a clean heart will avoid catastrophe, clean village rituals as a undoubtedly God receive their offerings, form of gratitude for the gifts given by God Sincerity in the teachings of Hinduism is Almighty, and directly teaches the often referred to as Yajna. Ngurah (1998) community to preserve the natural states that Yajna is the embodiment of Vedic environment. teachings. With Yajna, humans can develop Preserving this environment in the and maintain their lives. Sincerity and purity teachings of Hinduism is known as Tri Hita of self are the main basis in expressing Karana, where the meaning of the concept is gratitude to God for the gifts that have been three harmonious relationships, which given. consist of Parahyangan namely the The Gumeng village community in relationship between humans and God, carrying out the Mandhasiya tradition Pawongan means the relationship between always strives for the best, for example, humans and humans, and Palemahan means people outside the Gumeng village come in the relationship between humans and droves to the village to carry out the sacred environment (Wiana, 2007: 6). One of the procession, besides the community also concrete manifestations of human relations sincerely collects funds for the with nature is the attitude to preserve the implementation of the tradition. and they environment. In implementing the invited relatives to attend the procession by environmental preservation, it can be offering offerings (interview, Hery Suwardi, realized in the form of a yajna such as the July 19th, 2018). implementation of this Mandhasiya In addition, Kasman also stated that Tradition. The implementation of the in carrying out the Mandhasiya tradition, the Mandhasiya tradition has the purpose of Gumeng villagers also taught their children expressing gratitude to Ida Sang Hyang to participate in this activity. Because they Widhi Wasa and cleaning the natural want their children not to forget the environment in a way that is one form of traditions that are inherited from their attitude to preserve the environment (Soares ancestors. And teaching them to learn is & Sudarsana, 2018). based on a sense of sincerity and sincerity,

8 Vol. 3 No.1 May 2019 so it will develop children's personality. By also explained by Jalaludin (2007) that a making offerings during the procession of person is religious because they depend on the Mandhasiya tradition, they express their God Almighty (sense of depending) so that gratitude for the gift given to the Almighty they always perform rituals to ask for God. salvation. According to Teguh (interview, June 3.5 The Implications of the Mandhasiya 19th, 2018) that Gumeng villagers have faith Tradition towards the Gumeng Village if they do this tradition, they will always be community given prosperity. The implementation of the Mandhasiya tradition in Gumeng village has useful implications for people's lives, both 3.5.2 Strengthening the Sense of Solidarity religious, social and cultural. The The Mandhasiya tradition in Gumeng implications of the Mandhasiya tradition for village, Jenawi District, Karanganyar the Gumeng village community are as Regency is carried out to preserve the follows: culture and as an expression of gratitude for 3.5.1 Strengthening Community everything that has been given to the village Religiosity and the community so that the situation in Religiosity is the depth of a person in Gumeng village remains safe, peaceful, and believing in a religion accompanied by a prosperous. Thus, the Gumeng village level of knowledge of religion that is community is very enthusiastic about manifested in the form of practicing religious carrying out this Mandhasiya tradition every values by obeying the rules and carrying out six months and the community is happy to their obligations wholeheartedly and participate in the implementation of this sincerity in daily life. According to Dister tradition. Therefore, the implementation of (1991), religiosity is diversity because of the the Mandhasiya tradition has an impact to internalization of religion into a person. In strengthen the sense of solidarity of the the implementation of the Mandhasiya Gumeng village community. This can be tradition in Gumeng village, Jenawi seen from the involvement of the community Subdistrict, Karanganyar Regency had an from the preparation stage to the procession impact on the increasing religious level in stage. the community. As stated by Bawani (1985) According to Doyle (1998), that religiosity or religious attitude as a solidarity emphasizes the relationship process in the soul (spiritual) to direct between individuals and groups based on a someone in everyday life both in terms of shared attachment in life that is supported by feelings, thoughts, and dreams to carry out moral values and beliefs that are ingrained in trust in God. Thus, this religiosity is a society. The real manifestation of a joint combination of the belief in God, feelings relationship will result in an emotional towards religion and behavior in carrying out experience, thus the relationship between religious teachings. community members will be even tighter. With the implementation of the The activities carried out by Gumeng Mandhasiya tradition, it was seen that there villagers in strengthening their sense of was a religiosity of the Gumeng villagers solidarity include: where they held a joint prayer activity on Hindus which was held a day before the 1) Deliberation procession of the Mandhasiya tradition. This In the implementation of the happened because of the understanding of Mandhasiya tradition, this usually begins the Gumeng villagers who were Hindus that with the involvement of the community by worshiping the Almighty God they would through deliberations involving various be given prosperity and salvation. This was parties ranging from the level of the

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Neighborhood Unit to the village apparatus. have good agricultural businesses contribute Usually, during the deliberations, this is done more than that. from the village level and then passed to the In addition, according to Teguh hamlet level. This is explained by one of the Pambudi (interview, July 19th, 2018), the research subjects that this meeting is Gumeng villagers are always happy and something that needs to be done so that the sincere to pay contributions in carrying out implementation of the Mandhasiya tradition this tradition because they feel comfortable. can run well. Like the statement given by Based on the results of the interviews Teguh Pambudi as follows: above, the Gumeng villagers felt they had an Before implementing the Mandhasiya obligation to pay contributions to the tradition, it was necessary to hold a meeting implementation of the Mandhasiya tradition, first, lady. The village head usually invited but they did not feel compelled to pay this village officials and community fee. Residents are very enthusiastic and representatives. In this deliberation, we sincere to pay this fee so that this tradition express each other's opinion on the smooth can run well and smoothly. Because implementation of this procession. according to the beliefs of the people in Thus, the implementation of this Gumeng village if this tradition goes well deliberation is considered important by the and smoothly they will get prosperity. community since the existence of this meeting will get an agreement in 3) Engaging in Collaboration Together implementing this tradition so that the Gumeng village community is procession of this tradition can run smoothly carrying out their Mandhasiya tradition with and in accordance with expectations. full voluntary and enthusiastic. This can be seen at the time of carrying out joint prayers, 2) Shared Contributions both those who are Muslims, Christians, and Gumeng villagers always celebrate Hindus. In the ceremony, the leader was led this Mandhasiya tradition every seven by a Religious Leader in Gumeng Village. months precisely at the Mandhasiya temple, As in religious characteristics, they are, and in this implementation, it always goes involved in socio-religious groups, therefore well and smoothly. In the procession of as good religious people should carry out tradition this is usually carried out in the religious ritual activities such as this morning by praying together in the courtyard Mandhasiya tradition, where Gumeng of the Cetho Temple, then at night villagers enthusiastically on Tuesday Kliwon entertainment is held in the form of shadow Wuku Mandhasiya on July 19th, 2018, right puppet shows. at 8:00 a.m. West Indonesia Time held a In order for the implementation of the prayer together in the courtyard of Cetho tradition to run well, funds are needed. These Temple. They bring offerings from their funds were obtained from voluntary homes with full of sincerity to offer to God contributions from all residents of the the Almighty as a form of gratitude for the Gumeng village community. In determining gifts that have been given. the number of contributions from the After making a collective prayer, the community through consultation. Thus, the community members together perform community feels happy to contribute funds festivity (eating together) from the so that this tradition is carried out properly. provisions brought from home. Gumeng According to Mr. Warto (interview on July villagers in their religious practices do not 19th, 2018) that "to implement this tradition it discriminate between religions with each is usually the community that donates at least other, they mingle with all the people and Rp. 150,000.00 (one hundred and fifty feel that they are a unity. thousand rupiahs), but some people who

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3.5.3 Community Welfare cooperation and work together to create The implementation of the familiarity with the community, c) Mandhasiya tradition is a tradition that is environmental conservation value, in this always awaited by the Gumeng villagers. case the Gumeng villagers carry out cleaning The Mandhasi tradition has the effect of and community service activities both in the realizing people's welfare. This can be seen temple area and around them so that the from the participation of the community in village's beauty and cleanliness are the procession of the Mandhasiya tradition maintained, d) Sincerity value, Gumeng which is a spiritual need which is the villagers carry out this tradition with full of achievement of physical and spiritual well- sincerity as starting when collecting funds, being. In this case, welfare has many they are donating funds and actively meanings, such as mental well-being as well participate in the implementation of this as material, but in essence, this prosperity is procession. to expect a safe, peaceful, secure, and happy The implications of the life. implementation of this Mandhasiya tradition By implementing the Mandhasiya on the life of the Gumeng villagers are as tradition, the community feels that their inner follows: a) strengthening community well-being is fulfilled. People feel that when religiosity, this can be seen from the their hearts are happy, they will bring peace enthusiasm of the community by holding a to themselves. The community also wants an joint prayer to Hindus one day before the interaction process that should be built procession of the tradition, and during this between Gumeng village community traditional procession, b) strengthening members. Thus, the community life in solidarity, this can be seen from the Gumeng Village will get peace and safety, involvement of the community from the and there will be no conflict between preparation stage to the final stage of the community members. Mandhasiya tradition, c) Engaging in Based on the explanation above, collective worship, where the community welfare is not only from fulfilling material or both Muslims, Christians, and Hindus bring economic factors but also from fulfilling the offerings to the cetho temple court to be values of social interaction that goes well in presented as a form of gratitude, and d) the an effort to achieve welfare. welfare of the community, by carrying out this transformation the Gumeng villagers felt IV. Conclusion they would be more peaceful, prosperous, The Gumeng village community still and happy. maintains this Mandhasiya tradition because of several reasons, they are: a) the desire to References preserve Javanese culture, b) asking for Anggoro, Bayu. 2017. Mandhasiya : Tradisi salvation to the Almighty God, c) Dan Eksotisme Upacara Warisan maintaining harmony among the people, and Leluhur Hindu Jawa. Prosiding d) the existence of public trust in myth. Seminar Nasional Sejarah Lokal. The values of local wisdom in the Tanggal 26 April 2017. Mandhasiya tradition include: a) religious Basyari, Iin Wariin. H, 2014. Nilai-nilai value: that in the implementation of the Kearifal Lokal (Local Wisdom) Tradisi Mandhasiya tradition, the community has the Memitu Pada Masyarakat Cirebon belief that the macrocosm and microcosm are (Studi Masyarakat Desa Setupatok maintained and the balance of nature is Kecamatan Mundu). Jurnal Edunomic, maintained, by offering prayers in the Cetho Vol.2 No.1. Temple courtyard, b) togetherness value: value is created in the community where they blend in various religions. They do mutual

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Ernawi, SM. 2010. Harmonisasi Kearifan Lokal Dalam Regulasi Penataan Ruang Ranjabar, Jacobus. 2006. Sistem Sosial (online). Makalah Pada Seminar Budaya Indonesia : Suatu Pengantar. Nasional, Urban Culture, Urban Bogor : PT. Ghalia Indonesia. Future. Soares, F., & Sudarsana, I. K. (2018). (http://www.penataanruang.net). 26 Religious Harmony Among Senior Desember 2017. High School Students Multicultural Ira Indrawardana. 2012. Kearifan Lokal Adat Education Case Study in the Cova- Masyarakat Sunda Dalam Lima District of East Timor. Hubungannya Dengan Lingkungan Vidyottama Sanatana: International Alam. Jurnal Komunitas. Journal of Hindu Science and Iskandar. 2010. Metodologi Penelitian Religious Studies, 2(1), 154-162. Pendidikan dan Sosial (Kuantitatif dan Suciartini, Ni Nyoman. 2017. Tat Twam Asi Kualitatif). Jakarta : Gaung Persada Penepis Intoleransi. Prosiding Seminar Press. Nasional Filsafat. Tanggal 17 Maret Miles, B. Mathew dan Michael Huberman, 2017. 1992. Analisis Data Kualitatif Buku Sudharta dan Atmaja, 2001. Upadesa Standar Tentang Metode-metode Baru. Tentang Ajaran-Ajaran Agama Hindu, Jakarta : UIP Surabaya : Paramita Surabaya. Perbowosari, H. (2018, January). Nilai Sujamto. 1992. Refleksi Budaya Jawa. Kearifan Lokal Upacara Perkawinan Semarang : Effhar dan Dahara Prize. Adat Keraton Jawa Dalam Perspektif Suparlan, Supardi. 1984. Manusia, Agama Hindu. In Prosiding Seminar Kebudayaan dan Lingkungannya. Nasional Kearifan Lokal Indonesia Jakarta : CV. Rajawali. Untuk Pembangunan Karakter Sztompka, Piotr. 2007. Sosiologi Perubahan Universal 2015 (pp. 80-87). Sosial. Jakarta : Prenada Media Grup. Titib, I Made. 1996. Veda Sabda Suci Tuhan : Pedoman Praktis Kehidupan. Surabaya : Penerbit Paramita.

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