The Practice of Cousin Marriage in the Community of Kalola Village, Pasangkayu Regency, West Sulawesi

International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 71 The practice of Cousin Marriage in the Community of Kalola Village, Pasangkayu Regency, West Sulawesi Muhammd Rizal Soulisa1*, Lukman S. Thahir2 , Malkan Malkan3 1 Islamic Law Department, Postgraduate, Institut Agama Islam Negeri Palu 2 Islamic Law Department, Postgraduate, Institut Agama Islam Negeri Palu 3 Faculty of Islamic Economis and Business, Institut Agama Islam Negeri Palu ABSTRACT ARTICLE INFORMATION Keywords: The aim of this paper is to discuss the practice of cousin marriage in the community of Kalola Village, Pasangkayu Regency, West Sulawesi. Causin marriage, This study uses qualitative methods and data was gathered through sociology, observation, in-depth interviews, and written material. Data analysis was anthropology, Kalola analyzed using grounded theory approach. the background of a cousin village marriage in the Mandar tribe community in Kalola Village is a tradition that has been strong for a long time in the community, in addition to the factor of maintaining a large family and protecting property. Meanwhile, the impact of cousin marriage includes both positive and negative impacts. The positive impact is to reduce the number of conflicts in the community and strengthen local political systems, while the negative impact is the breakdown of kinship in the event of conflict and divorce and health risks. e-ISSN: 2715-4580 p-ISSN: 2715-8268 International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 72 1. Introduction distant relative in order to be stronger.4,5 Cousin marriage is often referred The point is that marriage is not just a to as endogamous marriage. In Kamus matter of worship or the fulfillment of Besar Bahasa Indonesia, endogamy means biological needs, but it is also a means to the principle of marriage which requires unite two different family groups and to people to find a mate in their social strengthen better social bonds. Thus, environment, for example in their family marrying distant relatives is preferable to environment, neighborhood, and close close relatives, in this case cousins. family environment.1 According to the people of Endogamous marriage is a form of Mandar Tribe living in Kalola Village, marriage that applies in society that only the ideal marriage occurs if a man and allows community members to marry woman get a mate from within their other members of their own group. family, both from the mother and father, Strictly speaking, this endogamous because they are considered as marriage is a marriage between relatives successors who will raise the big name of or cousins who are still one descendant the family. either from the father’s side (patrilineal) Changes in the condition of or the mother. Relatives may marry their society today are still trapped in female cousins because those closest to thoughts that originate from the customs the main line are seen as bearers of the of the previous community which flow kinship tradition and great attention is and develop and are firmly embedded in paid to genealogy.2 In another definition, future generations which causes these it is stated that endogamous marriage is habits to continue to exist and develop in a system of marriage that requires accordance with the times. It can be marrying a spouse of the same clan (one explained that the development of tribe or descent) with him or prohibiting Islamic law in Indonesia can be seen someone from marrying someone from from the context of tug of war between another clan or tribe.3 revelation and reason, or tradition and Islam wisely gives directions in modernity,6 where there are still many choosing a wife. In a history, Ibn Umar Muslims who carry out their daily once ordered to marry a woman from a activities with traditions or habits that 4Sulaiman Bin Admad Bin Yahya Al- 1Badan Pengembangan dan Pembinaan Faifi, Ringkasan Fikih Sunnah Cet I (Jakarta: Umul Bahasa Kementrian Pendidikan dan Kebudayaan, Qura, 2014), 43. Kamus Besar Bahasa Indonesia, (Jakarta, 2018), 105. 5 Rusli, R. (2018). Fikih Ekologi dan 2Syarifah Ema Rahmaniah, Kearifan Tradisional: Tinjauan Terhadap Konsep “Multikulturalisme Dan Hegemoni Politik Ihya' al-Mawat dan Hima. Hunafa: Jurnal Studia Pernikahan Endogami,” Implikasi Dalam Dakwah Islamika, 5(3), 287-298. Islam 2, no. Jurnal Penelitian Sosial Keagamaan 6 Rusli Rusli, Nalar Fikih Tradisionalis (2014): 433–456. Progresif: Analisis Terhadap Epistemologi Ibrahim 3Ridwan Halim, Hukum Adat Dalam Tanya Hosen, 1st ed. (Yogyakarta: Maghza Books, 2014), Jawab Cet I (Jakarta: Ghali Indonesia, 1987), 43. 3. e-ISSN: 2715-4580 p-ISSN: 2715-8268 International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 73 come from traditional ways of thinking community, cousin marriage custom is or in accordance with the customs and found, which has become a community habits of the community in a place. tradition to maintain and strengthen the Selo Soemardjan defines changes lineage of their extended family. in socio-cultural conditions as all changes This paper discusses cousin in social institutions that affect their marriage in Kalola Village, Bambalamotu social system. The social system can be in District, Pasangkayu Regency, from the form of values, norms, and behavior cultural anthropology analysis. Here, the patterns of social groups in the author tries to describe the history, way community.7 Gillin and Gillin said, cited of thinking and behavior of these people in Soemardjan,8 that socio-cultural in the practice of cousin marriage which change is a variation of the accepted way is an integral part of the local community of life of society, either due to changes in culture. By analyzing cultural geographical conditions, culture, anthropology as well, the author can find demography, ideology, or because of out how the impact of cousin marriage, new discoveries within the scope of both in the form of positive and negative community life. Meanwhile, Samuel impacts. Koenig, cited in Basrowi,9 defines socio- cultural changes as modifications that 2. Literature Review occur in social life patterns caused by internal or external factors. Internal 2.1 Cultural Perspective of Marriage factors come from within humans. Every social group knows a set of Meanwhile, external factors come from rules regarding marriage. There are outside humans. provisions, for example, regarding Looking at the explanation above, whether the match must come from it can be understood that changes in members of the group itself, or must it be community culture are changes in from another group; who are among the behavior patterns and socio-cultural group members those who may be elements that affect changes in social married or not; the number of women systems and structures from various who can be married at the same time; the fields, including marriage problems that place of residence after marriage; and the occur in the Mandar Tribe people who determination of lineage. It is all live in Kalola Village, Bambalamotu regulated in the rules that apply in a District, Pasangkayu Regency. In this region, such as norms, customs or culture. Then the marriage process must 7Muhammad Fadil, Sosiologi Pendidikan, be in accordance with the conditions of ed. Cet I (Yogyakarta: UIN Malik Pres, 2010). the community. 8Soerjono Soekanto, Sosiologi Suatu Basically, in community life there Pengantar, Cet I. (Jakarta: Rajawali Press, 1990), are two types of marriage, namely 335-336. monogamy and polygamy.10 Other rules 9Muhammad Basrowi, Memahami Sosiologi, Cet I. (Surabaya: Lutfansah Mediatama, 2004), 194. 10Ibid., 43. e-ISSN: 2715-4580 p-ISSN: 2715-8268 International Journal of Contemporary Islamic Law and Society Vol. 2 No. 2 Tahun 2020 74 that apply in marital relations are 2.2. Cousin Marriage exogamy and endogamy. Exogamy is a marriage system that prohibits marriage One of the customs that is still with group members, while endogamy is practiced in the issue of marriage is a system that requires marriage with cousin marriage. This is also known as group members. The obligation or endogamy marriage; that is, a marriage recommendation to marry someone from that is carried out between close families a racial, religious, ethnic, caste or social who are still bound in blood relatives class group is itself a form of endogamy with the aim of maintaining the strength rule, while the prohibition to marry of family. According to Hadikusuma, someone from the same clan is a form of cousin marriage is a marriage system exogamy rules.11 that requires marrying one offspring Marriage is a medium for with him and prohibits the marriage with establishing a family. Family, other people who are not of the same sociologically, has functions. First, the the tribe or descent. Cousin marriage is one family regulates the distribution of of the unlawful marriages. Therefore, the biological impulses to humans in a legal marriage may be carried out and it is and civilized manner. There is no society considered valid by law. that allows free sex between anyone in In the anthropological analysis, society. Second, reproduction in the form the cousin marriage tradition includes of offspring development is always two main forms: the patrilateral parallel- limited by the rules that place this cousin pattern and matrilateral cross-cousin activity in the family. Third, the family pattern. The former is a pattern in which functions to socialize new members of a man marries a woman from a father’s society, so that they can act out what is brother, while the later is a marriage expected of them,12 because family has a system in which a man marries the big role in shaping a person. Fourth, the daughter of his mother’s sister. family has an affective function, where According to Koentjaraningrat, the family gives love to a child. Studies many people in the world have a have shown that a child who does not preference for marrying cross-cousin.

Load more