Duan-Lolat Tradition in Traditional Marriage of the Tanimbar Community: Ethnographic Study of Traditional Marriage in Latdalam Village, Tanimbar South District, West Southeast Maluku Regency

The Tanimbar people certainly have customs, traditions, and habits that have been preserved from generation to generation. The Duan and Lolat systems represent customs and traditions, which are still present throughout the Tanimbar archipelago. In that context, as part of the Tanimbar community, the people of Latdalam village, South Tanimbar district, West Southeast Maluku district who inhabit the west coast of Yamdena Island also use the Duan and Lolat traditions in various aspects of life, both political, economic and socio-cultural life. The main objective of this research is to describe and analyze the process of the formation of Duan and Lolat traditions in the traditional marriage of Latdalam villagers in the South Tanimbar district, West Southeast Maluku Regency. The approach used in this research is to use a descriptive-qualitative approach. The research location is Latdalam Village, South Tanimbar district, West Southeast Maluku Regency. Informants in this study consisted of; the Latdalam village government; the Church, namely religious leaders who know and understand the traditions of Duan and Lolat in the marriage customs of the Latdalam community; Duan and Lolat parties that involve two families in carrying out traditional marriages. Data collection techniques through observation, interviews, and documentation studies. The research instrument is the researcher himself as the main instrument. The results obtained from this study are as follows: (1). In the life of the people of Tanimbar, West Southeast Maluku Regency, a kinship value known as Duan and Lolat has been maintained for a long time. The Duan and Lolat traditions are applied in various aspects of life, including marriage. (2). The process towards a traditional marriage based on the Duan and Lolat traditions in the Latdalam Village community, Tanimbar Selatan District, West Southeast Maluku Regency. (3). The traditions of Duan and Lolat in traditional community marriages in Latdalam village contain religious or belief values, art, language, and law. This study recommends further research on the wars of the West Southeast Maluku Regency government, especially the District Tourism Office, in designing work programs to promote the Duan and Lolat traditions as local wisdom. &nbsp

Religiosity of Suburban People Community: A Case Study on Social Reality of Bonokeling Teaching in Indonesia

This study aims to define and analyze the religiosity of the Bonokeling community and its religious background. This study is a qualitative study. The target of this study are disciples of the Bonokeling teaching in the area of Pekuncen Village in the Banyumas Regency. Sources are chosen by applying a snowball sampling technique. Data collection is completed by conducting interviews, observations and documentation. Our data is analysed using interactive methods of data collection, such as data condensation, data presentation, and conclusion. Bonokeling teaching was originally taught by a public figure known as Kyai Bonokeling. Although Bonokeling principles are based on the religion of Islam, it only practices 3 Pillars of Islam, which are creed (confession of faith), Fasting and zakat. Disciples of Bonokeling teaching get to know the principles of Bonokeling through their parents, some of whom are direct descendants and some are loyal disciples of Kyai Bonokeling. In experiencing or behaving religiously, the majority of Bonokeling disciples practice the ritual obediently and solemnly although they do not fully understand the significance of the instruments used and the prayers they chant during the rituals. Disciples of Bonokeling teaching do not just recite and say amen to prayers. As time progressed, disciples of Bonokeling left their denomination and started to worship in accordance with Islamic sharia. These changes happen as education advances, but also due to socio-cultural exposures once they leave their hometown to study or work outside the region. The existence of the Bonokeling denomination is slowly vanishing and only its cultural activities are left for people to practice. Meanwhile, the loyal disciples who have been practicing for a long time (until the existing generations succeed them) live in remote areas

Kumawus Tradition: Cultural Studies in the to' Mbulu Sub-Ethnic Community, Walian Village, South Tomohon District in Tomohon City)

Kumawus is a thanksgiving event after the death of a family member, which is also called a weekly event or maso itam (local dialect). Kumawus in its short meaning, namely making finished or bekeng finished (in the local language/dialect), which is doing something to the end related to the life of a family member who has died. The main objectives of this study are: (1). To explain the implementation of the Kumawus tradition historically according to the cultural views of the To' mbulu sub-ethnic in Walian Village, South Tomohon District, Tomohon City. (2). Describe the factors behind the tradition of implementing Kumawus in the To' mbulu sub-ethnic community in Walian Village, South Tomohon District, Tomohon City. This study uses a qualitative approach with grounded theory methods. This study used a qualitative approach with "Grounded Theory" analysis, which was developed by Strauss and Corbin, namely through the Coding procedure or Emik's perspective. The subjects of this research are the community, village leaders, traditional elders, church leaders in the Walian village, Tomohon City. Data collection techniques using observation, interviews, documentation, and literature study. The research instrument is the researcher himself as the main instrument. Based on the results of the research and discussion above, it can be concluded that: the procession of the Kumawus tradition in the grieving family of the To' mbulu sub-ethnic community in Walian Village, South Tomohon Subdistrict, Tomohon City, shows that there is interaction and togetherness and cooperation between communities which shows a strong appreciation of local cultural values community linkages and interactions in the implementation of Kumawus continue to run well even though Walian Village has been divided into two new sub-districts and a central village. &nbsp