JURNAL ANTROPOLOGI: ISU-ISU SOSIAL BUDAYA - VOL. 21 NO. 02 (DECEMBER 2019) Available online at : http://jurnalantropologi.fisip.unand.ac.id/ Jurnal Antropologi: Isu-Isu Sosial Budaya | ISSN (Online) 2355-5963 | NGEMPON: THE ROLE-SHARING STRATEGY OF HINDUS AND MUSLIMS IN BHUR BWAH SWAH TEMPLE, KARANGASEM, BALI I Nyoman Yoga Segara 1* 1 Institut Hindu Dharma Negeri (IHDN) Denpasar, Bali, Indonesia. ARTICLE INFORMATION ABSTRACT This article is the result of research on how Hindus and Muslims in Tabuan hill, Karangasem could live side by side in Submitted : 28 April 2019 harmony. They showed it by becoming pengempon at Bhur Review : 19 August 2019 Bwah Swah temple. Unlike in general, Muslims also take part Accepted : 19 November 2019 in concurrently as pengempon. They actively maintain and carry out the ceremony every six months. The strong will of Available online: December 2019 Muslims to be involved cannot be separated from their historical awareness of the past when they were welcomed and placed in Islamic villages by the king of Karangasem KEYWORDS Kingdom. Furthermore, rites are a tool for them to re-dialogue past history to fulfill their needs. It is further used as guides of Ngempon; Culture Strategy; Role-Sharing; Bhur Bwah both religious people to maintain social solidarity. Swah temple Symbolically, Muslims feel to be an inseparable part of the lives of Hindus since there is a santren in Bhur Bwah Swah temple. It is a sort of place where they perform prayers and CORRESPONDENCE celebrate saparan day every year. This research was conducted with a qualitative approach through an interview, *E-mail: [email protected] observation, and document study techniques and utilize practice theory, precisely concerning the habitus developed by Pierre Bourdieu. A. INTRODUCTION Hindus can visit without distinguishing the origin of the family, traditional village, work, as well as ura (temple) is the name of a holy place for area of origin. Further, each type of Pura above Hindus in Indonesia, although there are has piodalan or pujawali (Ind: temple festival) additionally other names, such as Kuil for which is held every 210 days or every six P months. Hindus from India ethnic, Balai Basarah (Dayak Kaharingan in Central Kalimantan), or Candi Functionally, Sanjaya (2008) and Subagiasta (Java). Etymologically, pura is originated from (2008) classify temples into two, Pura kahyangan Sanskrit, pur, to the locality of the ethnic area it tiga which is built in a village as a holy place to dawns from. Sanjaya (2008) and Subagiasta worship God and His manifestations, particularly (2008) distinguished temples based on four sorts Sanghyang Tri Wisesa or Tri Murti and Pura of characters, first, family temple. This kind of Kahyangan Jagat located throughout Bali. This temple is worshiped by families bound by blood temple is functioned to worship God and His and descendants based on purusha lines (Ind: manifestations as the eight guardians of male). There are quite numerous names of family directions. Stuart-Fox (2010: 65) asserts that temples, including Pura kawitan, Pura dadia, temples in Bali hold a structure in reliance on Pura panti, and Pura paibon. Second, territorial three organizational forms, namely locality, temple. They are based upon the boundaries of ancestry, and irrigation. Though, it seems that the area where people live. In Bali, each Stuart-Fox's opinion has been accommodated traditional village has some temples that are into the characterictic of the temple as specified shared by the community based on the area of formerly. residence which consists of Pura desa, Pura Nevertheless, from the characteristic and puseh, and Pura dalem or known as Pura function of the temple as mentioned above, it kayangan tiga. Third, functional temple, namely a eternally has pengempon, a community group or temple that is functioned by Hindus who have Hindus who have right and obligation to take care similar professions or jobs, such as fishermen, and hold sacred ceremonies (Stuart-Fox, 2010). traders, or farmers. Fourth, public temples. Pengempon is also called penyung-sung or 150 | P a g e https://doi.org/10.25077/ jantro.v22.n2.p150-158.2019 Attribution-NonCommercial 4.0 International. Some rights reserved I NYOMAN YOGA SEGARA/JURNAL ANTROPOLOGI: ISU-ISU SOSIAL BUDAYA - VOL. 22 NO. 02 (DECEMBER 2019) pengamong. For instance, pengempon of the theory and logic of action. Furthermore, Bourdieu family temple is a large family of the temple. Pura said that socialization enhanced a form of kayangan tiga (community in the customary integrating class habitus that resulted in village concerned), Pura swagina (community individual ownership of the class by reproducing group based on profession) and public temple the class as a group that had similar habitus. (community in province and general Hindus). To What is happening at Tabuan hill must also be be able to take care of temples and hold sacred recognized as the work of Bourdieu's concept of ceremonies, pengem-pon needs a large amount habitus. Within hundreds of years, how they of money so they will habitually maintain the collaborated with Hindus in Tabuan hill was pelaba land (Ind: land owned by the temple) to conducted through habituation and continuous make it productive. In addition to the costs socialization thereby social reflexes to maintain obtained from managing the pelaba land, they harmony could occur unnoticed. This is one of are further taken from individual contributions and the most important research focuses to be punia funds (Ind: non-binding voluntary revealed. Thus, habitus can be stated as cultural donations) as well as a donation from unconscious which is a historical product since penyungsung. humans were born and interact in social reality. Pengempon of a temple generally comes That is, habitus is not nature not merely inherited from community groups that possess similar from biological and psychological science but is identities and notably Hinduism. Though, in Bhur the result of learning through experience, perform Bwah Swah temple located on Bibis hill, further activities, and community education in the called Tabuan Hill, Banjar Peninggaran, Seraya broadest sense. Village, Karangasem District, Karangasem Regency, there are unique and compelling facts B. METHOD regarding pengempon since they dissent from prevailing principles. First, as a public temple, o reveal primary and secondary data, this Bhur Bwah Swah should only own sacred research applied a qualitative approach buildings for Hindus, yet, here, there is a place of Tthrough an interview, observation, and worship for Muslims, specifically a small mosque. document study techniques. Considering that Muslims in Tabuan hill named it santren. Second, Pura Bhur Bwah Swah has a wide area and pengempon of Pura Bhur Bwah Swah is effortless access to be observed. This research reckoned to be a Hindu community group in was greatly helped by the informants. As for the Karangasem. However, this temple is molded by key informants (Mr. Mangku Kembar and Mr. Muslims. Third, piodalan or pujawali which Sahrudin) were selected purposively and inter- comemorates on the full moon of Karo (July), viewed since they did not only understand but Muslims celebrate saparan on Wednesday which also undergo the life process in the field. This is adjecent to the dark moon (a month after full research was supported by additional informants moon). Even every three years, the piodalan and from the members of the Karangasem royal saparan will come together. 2018’s festivity was a family as the history of the existence of Muslims big celebration, both were held simultaneously. living in Tabuan hill and being pengempon of the This three uniqueness is appealing to study by temple, hence, they cannot be secluded from the exploring the meaning and strategy of ngempon role of the kingdom in the past. for Hindus and Muslims at Pura Bhur Bwah This research is expected to be able to attain Swah. unique occurrences and render them into The theoretical perspective encouraged to narratives that depart from various events and investigate this problem was a theory of practice, activities, including how the subject's position in one of them was habitus as proposed by social, economic, political, and cultural frames, as Bourdieu (in Siregar, 2016) for which he referred with ethnographic-based anthropological re- to as a form of historical epistemology in the search that aims to enrich the sensitivity of framework of revealing the practical relevance of researchers, including their experience and a discourse. As an outcome of history, habitus awareness (see Spradley, 1979). The source will design practice, both for individuals and data of the subject explored through interviews groups, in line with the scheme contained by and observations was an analytical tool with the history. Habitus is present to provide guarantees intention of capturing the perspective of the for past experiences stored in each organism in subject, and its association with life. Nonetheless, the form of schemes of perception, thought and subjects are those who are aware of their own action, primarily all formal rules and express vision and world, as similarly stated by Bruner norms to ensure the suitability of practices over (1986) who declared that the anthropological time (see also Bourdieu, 1977, 1984). approach more focuses on how subjects view Habitus is used by Bourdieu to ensure that their own experiences, including how they seek there is a coherence of relations between the to understand the world as a subject who concept of society and actors, a connection experiences and sees it with their own between individuals and collectivities that allows perspective. Research under the theme of the development of actors' social production tolerance is not something that is obvious to 151 | P a g e https://doi.org/10.25077/ jantro.v22.n2.p149-158.2019 I NYOMAN YOGA SEGARA I NYOMAN YOGA SEGARA /JURNAL ANTROPOLOGI: ISU-ISU SOSIAL BUDAYA - VOL.