PEREMPUAN MADURA DI ANTARA POLA RESIDENSI MATRILOKALDAN KEKUASAAN PATRIARKAT

Abstrak: Dalam kajian antropologis, pola menetap setelah kawin (post-marital residence) menjadi bidang yang menarik untuk dikaji. Dalam hal ini terdapat sebuah teori yang disebut sebagai main sequence kinship theory (teori kekeluargaan rangkaian utama), yakni pola dalam post-marital residence yang berbeda menghasilkan susunan kekerabatan  dan pola kekuasaan yang berbeda. Pola residensi matri-lokal selalu ditemukan dalam sistem kekerabatan matrilineal dan relasi kekua-saan yang bersifat matriarkat. Sebaliknya, pola residensi patrilokal selalu ditemukan dalam sistem kekerabatan patrilineal dan relasi kekuasaan yang bersifat patriarkat. Rangkaian pola yang demikian telah ditemukan di beberapa tempat. Namun demikian, pola rangkaian tersebut tidak terjadi di Madura. Masyarakat Madura menganut pola redisensi matrilokal, tetapi pola kekuasa-annya bersifat patriarkhal dan sistem kekerabatannya bersifat bilateral. Kombinasi pola yang demikian terjadi karena adanya negosiasi antara adat dan hukum Islam. Abstract: In the study of anthropology, post marital residence becomes an interesting topic to study. It concerns a particular theory so-called main sequence kinship theory. It states that different patterns of post-marital residence produce different family structure and power pattern. Matrilocal-residency pattern has frequently found in the matrilineal family system and within matriarchal power relation. Conversely, patrilocal-residency has often recognized in the patrilineal family system and within patriarchal power relation. These series of pattern has been identified in several places. However, the series of patterns does not occur in Madura. Madurese tend to adopt matrilocal-residency but undergo patriarchal power relation. Hence, they characterize bilateral family system. This pattern combination is the result of negotiation between customary and Islamic laws. Kata Kunci: Matrilokal, patriarkat, bilateral, perempuan, Madura

PATRON-CLIENT RELATIONSHIP PADA MASYARAKAT MADURA

Abstrac This article traces patron-client relationship of Madurese both from socio-historical point of view and its contemporary progress. As an imbalance social-exchange relationship, in terms of patron-client relationship, second side (client) much highly depends upon the first side (patron). This had been experienced in Madurese social history during the native governmental period of time. The government was classified into two major classes; ruler class (patron) and farmer class (client). The former is fully in authority to take control either economic or politic potencies, however, the later transacts labors to the first side. Both side is connected by a bribe (upeti) systems—percaton, apanage and daleman. In current progress this relationship becomes more acquaintance, it covers economic and politic relationship. The success of Trunojoyo, the king of Sumenep's inherit, against the Mataram domination had been supported by Madurese people that had previously tightened to the system. Today,  patron-client relationship in Madura is reflected in the relationship between the head of village, as the owner of percaton,  and the staff as well as people, as the percaton manager. The other is well-described in the relationship of ship owner and pandega (fisher) in fishing. Once the relationship is set up, it directs to diadik relation, a two in one relation which is more personal and long lasting one. Kata-kata kunci Patron-klien, percaton, apanage, panembahan, rakyat, daleman, kepala desa, juragan, pandega, dan diadik

Rokat Tèkos Jhâghung (Ritual of Repellent of Maize-Eating Rats in East Madura: A Phenomenological Study)

East Madura, ie Pamekasan and Sumenep regencies, has an agricultural pattern that focuses on dry ecology. Therefore, the area is very suitable for the cultivation of maize crops. Various efforts have been made to improve the productivity of maize, both in terms of natural resource management and human resource improvement. This paper presents an another attempt, namely the supernatural effort through the rokat tèkos jhâghung ritual believed by the local farmers that it was able to repel maize-eating rats so that the productivity of maize will increase. This qualitative research conducted in Taghedhân kampung, Airmera Village, Sumenep by using the social theory of phenomenology, resulted in the finding that the rokat tèkos jhâgung ritual is a ritual of petition to Allah Almighty so that the maize crops of the village community are not encroached by the rats with the spiritual help of tarètan sè empa' (the four sisters), ie Sariyâ as a symbol of aèng kabâ (amniotic fluid), Nuriyâ as a symbol of tamonè (placenta), Bhuwana as a symbol of tontonan (umbilical cord), and Bhuwani as a symbol of dârâ (blood). This effort provides an alternative to the expulsion of rat pests that damage crops from rice fields, after previously there is a natural effort in expelling rat pests from rice fields in Bali through the recording of gamelan blaganjur sounds. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.137

ISLAM MADURA (Resistensi Dan Adaptasi Tokoh Adat Atas Penetrasi Kyai Di Madura)

Islam is a universal religion. The basic value of Islam implies a dialectical relationship of Islam and local culture. Various study on Islam and local culture view traditional Islam, which is represented by the NU, as a single entity. The traditional Islam opposed to official Islam, and on the other hand it is confronted with syncretic Islam. In Madura, NU is not a single entity. There are variation in it, namely a community of traditional- acculturative Islam led by kyais and a community of traditional- syncretic Islam led by adat leaders. The latter community practices a ritual which is the ancestral tradition, namely the ritual of beberten. This ritual, according to the kyais, is seen as a syncretic ritual. Therefore, kyais penetrate to the adat community through bahs al-masa\u27il ad-diniyah and socialize it. Responding to such penetration, the adat community, culturally, applies resistance and adaptation strategies. Resistance is applied by revitalizing ritual of beberten, while adaptation is applied by negating certain ritual elements, changing the meaning of ritual, and adding certain rituals

The Control of The Kadi and The Muhtesib on The Urban Guilds in The Ottoman Empire

Success of the Ottoman empire as one of the greatest, most extensive, and longest-lasting empires in the history of the world could not be released from the efforts of the government to organize the state throught establishment various institutions. Among them are judicials instititution such as kadi courts and Hisbah institutions which was led by a muhtesib. Therefore, this paper discusses the relationship and the interaction between the kadi and the muhtesib in the Ottoman empire, and their historical roots in the periods before. The position of a kadi and a muhesib has existed in periods before the Ottoman empire. A kadi has existed since the Prophet Muhammad pbuh period. While, a muhtesib historically has began in the Greco-Roman agoranomos. In the Ottoman empire, both became important governmental functions. They had the power to pronounce decisions on everything connected with the sharî'a and the Sultanic law. They played roles in controlling urban life, its economic activities in particular. All the production and manufacturing activities in the cities that were carried out within the framework of the guild organization was under the control of the kadi and the muhtesib. For example a craft guilds and a creditor guilds.

LOK-OLOK DALAM TRADISI LISAN DI MADURA

Setiap suku bangsa di Indonesia memiliki tradisi khas. Madura sebagai salah<br />satu suku bangsa di Indonesia memiliki tradisi khas, yaitu kerapan sapi.<br />Dalam event kerapan sapi, penonton tidak hanya disuguhi kecepatan sapi,<br />tetapi juga tradisi lok-olok yang berlangsung setelah kerapan sapi berakhir.<br />Dalam hubungan ini, persoalan yang diketengahkan dalam tulisan ini adalah<br />bagaimana deskripsi tradisi lok-olok dan bagaimana perspektif etnometodologis<br /><br />atas tradisi lok-olok tersebut. Kajian ini menggunakan pendekatan<br />kualitatif berjenis etnemetodologis. Jenis kajian ini dipilih karena tradisi lokolok<br /><br />berlangsung dalam setting institusional tertentu, yaitu lapangan kerapan<br />sapi. Dalam kajian etnometodologi, beberapa pakar etnometodologi memusatkan<br /><br />perhatiannya pada analisis percakapan. Konsep terpenting dari model<br />ini adalah apa yang disebut dengan adjacency pair (pasangan yang<br />berdekatan). Konsep ini mencakup observasi pertanyaan dan jawaban atau <br />pernyataan dan respons yang dilakukan secara berpasangan. Yang terpenting<br />dalam hal ini adalah bahwa respons orang atau pihak kedua menduduki<br />posisi penting. Dalam pidato lok-olok, respons yang ditunjukkan oleh<br />penonton, sebagai pihak kedua, atas pidato yang disampaikan oleh tokang lokolok,<br /><br />sebagai pihak pertama, bisa berupa kesetujuan dan ketidaksetujuan.<br />Kese-tujuan dan ketidaksetujuan tersebut ditunjukkan melalui kata-kata dan<br />perilaku tertentu. <br /

Rokat Tèkos Jhâghung (Ritual of Repellent of Maize-Eating Rats in East Madura: A Phenomenological Study)

East Madura, ie Pamekasan and Sumenep regencies, has an agricultural pattern that focuses on dry ecology. Therefore, the area is very suitable for the cultivation of maize crops. Various efforts have been made to improve the productivity of maize, both in terms of natural resource management and human resource improvement. This paper presents an another attempt, namely the supernatural effort through the rokat tèkos jhâghung ritual believed by the local farmers that it was able to repel maize-eating rats so that the productivity of maize will increase. This qualitative research conducted in Taghedhân kampung, Airmera Village, Sumenep by using the social theory of phenomenology, resulted in the finding that the rokat tèkos jhâgung ritual is a ritual of petition to Allah Almighty so that the maize crops of the village community are not encroached by the rats with the spiritual help of tarètan sè empa' (the four sisters), ie Sariyâ as a symbol of aèng kabâ (amniotic fluid), Nuriyâ as a symbol of tamonè (placenta), Bhuwana as a symbol of tontonan (umbilical cord), and Bhuwani as a symbol of dârâ (blood). This effort provides an alternative to the expulsion of rat pests that damage crops from rice fields, after previously there is a natural effort in expelling rat pests from rice fields in Bali through the recording of gamelan blaganjur sounds. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i2.137

ISLAM MADURA (Resistensi dan Adaptasi Tokoh Adat atas Penetrasi Kyai di Madura)

Islam is a universal religion. The basic value of Islam implies a dialectical  relationship  of Islam and local culture.  Various study on Islam and local culture view traditional Islam, which is represented by the NU, as a single entity. The traditional Islam opposed to official Islam, and on the other hand it is confronted with  syncretic  Islam.  In Madura,  NU is not  a single entity. There are variation in it,  namely  a community  of traditional- acculturative Islam led by kyais and a community of traditional- syncretic Islam led by adat leaders. The latter community practices a ritual which is the ancestral tradition,  namely  the ritual of beberten. This ritual, according to the kyais, is seen as a syncretic ritual. Therefore, kyais penetrate to the adat community through bahs al-masa’il ad-diniyah and socialize it. Responding to  such penetration,  the  adat  community,  culturally,  applies resistance and adaptation  strategies.  Resistance is applied by revitalizing ritual of beberten, while adaptation  is applied by negating certain ritual elements, changing the meaning of ritual, and adding certain rituals

Pelatihan Pembuatan Media Pembelajaran Berbasis IT Menggunakan Software Camtasia untuk Guru Alumni Prodi PGMI Fakultas Tarbiyah

In the world of education, teachers are required to design IT-based learning media that are innovative, creative, efficient, and effective to increase the understanding and activeness of students in the learning process. This study describes the importance of training to make IT-based learning media by using Camtasia for the teachers who graduated from the Madrasah Ibtidaiyah Teacher Education program of Tarbiyah Faculty, Institut Agama Islam Negeri Madura. The discussion presented in this paper arises from a descriptive qualitative study since it describes the result of training to make IT-based learning media by using Camtasia software. By training the 30 teachers as participants, the result of the discussion highlights the potential of using Camtasia software media in the teaching and learning process. It can arouse the desire, interest, and motivation of students. In addition to producing student motivation and interest, IT-based learning media can also help students improve their understanding of the teacher's material(Dalam dunia pendidikan, guru dituntut mampu merancang media pembelajaran berbasis IT yang inovatif, kreatif, efisien dan efektif sehingga dapat meningkatkan pemahaman dan keaktifan peserta didik dalam proses belajar. Penelitian ini menjelaskan pentingnya pelatihan pembuatan media pembelajaran berbasis IT menggunakan Software Camtasia untuk guru alumni program studi Pendidikan Madrasah Ibtidaiyah Indonesia (PGMI), Fakultas Tarbiyah, Institut Agama Islam Negeri Madura. Diskusi penelitian ini bermula dari penelitian deskriptif kualitatif dimana penelitian ini mendeskripsikan hasil pelatihan pembuatan media pembelajaran berbasis IT menggunakan Software Camtasia. Dengan diselenggarakannya pelatihan pada 30 guru sebagai partisipan, hasil diskusi menunjukkan potensi penggunaan Software Camtasia dalam proses belajar mengajar. Dengan pemakaian media Software Camtasia dapat membangkitkan keinginan, minat serta motivasi siswa. Selain membangkitkan motivasi dan minat siswa media pembelajaran berbasis IT juga dapat membantu siswa meningkatkan pemahaman terhadap materi yang disampaikan oleh guru