Mamacan in Bayan Village North Lombok: Preserving Tradition and Disseminating Religious Values - Atlantis Press
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
Advances in Social Science, Education and Humanities Research, volume 644
International Symposium on Religious Literature and Heritage (ISLAGE 2021)
Mamacan in Bayan Village North Lombok:
Preserving Tradition and Disseminating Religious
Values
Zakiyah Zakiyah1,*, Anik Farida2
1
National Research and Innovation Agency, Indonesia
2
National Research and Innovation Agency, Indonesia
*
Corresponding author. Email: zaki_smart@yahoo.com
ABSTRACT
This article discusses a mamacan tradition in Bayan village North Lombok West Nusa Tenggara. This tradition
has been practiced since many years ago by a local community called adat Bayan. This adat community is the
descendants of former Kedatuan Bayan, a small kingdom that existed around the 16 th century. Data of this study
are gathered through three methods, namely interviews, observation, and documentary research. The findings of
this study show that mamacan is a tradition of reading manuscripts (lontar/takepan) done by a pambacan (a
reader). Then the translator will translate and explain the meaning of the lontar. This tradition is usually
conducted during certain rituals and events, such as wedding ceremony, circumcision ceremony, cutting baby's
hair, and other rituals. The manuscript for mamacan is selected based on the ceremony type since different
rituals will use different manuscripts. For instance, manuscript entitled Jatiswara, Nursada, Nurcahya, Bang
Bari, and Nabi Haparas. These manuscripts contain various local values and religious teaching; therefore,
mamacan is one of the ways to preserve tradition and disseminate religious values. However, not all people can
read that lontar and understand its meaning. Most of those manuscripts were written in Jejawan (Old Javanese
letters) and Sasak and Javanese letters, and a combination of Javanese Sasak languages.
Keywords: Mamacan, Islamic values, wetu telu, local traditions
1. INTRODUCTION meanings (interview with the adat Bayan leaders,
2011).
Adat (local) community in a Bayan village in
North Lombok, West Nusa Tenggara province, has Practicing mamacan can be considered as one of
practiced mamacan for many years. Mamacan is a the ways to preserve local traditions and disseminate
tradition of reading lontar (manuscript) during a religious values from one generation to the next one.
particular ritual, especially related to the ritual of life However, not all people living in that area can read
circles such as birth, circumcision, a ritual of cutting the lontar written in Jejawan script, and not all
baby's hair, wedding, and other occasions. This people can understand the meaning in the texts. In
mamacam tradition is usually chaired by a leader of addition, there is a convention among the community
the Adat community in the village and supported by that only certain people who are allowed to read
another member of prominent members of the Adat lontar, especially for lontar categorized as “piagem”
community. This adat community has been led by the or sacred lontar. Therefore, during mamacan, many
king of Kedatuan (kingdom) Bayan. This Kedatuan is people, including youth generations, attended this
a small kingdom known as the Islamic empire in the gathering so that they would be able to listen and
16th century and as a place that supported the learn many subjects from the manuscripts being read.
dissemination of Islam. During mamacan, a specific Mamacan tradition is an important tradition that
manuscript will be read according to the purpose of needs to be discussed since it has essential roles for a
the ritual in which the lontar consists of valuable community, like transferring knowledge and past
experiences to young generations. This article
Copyright © 2022 The Authors. Published by Atlantis Press SARL.
This is an open access article distributed under the CC BY-NC 4.0 license -http://creativecommons.org/licenses/by-nc/4.0/. 298Advances in Social Science, Education and Humanities Research, volume 644
focuses on how the tradition of mamacan is being lacking an understanding of Islam and being bound
practiced in Bayan village and how this tradition by local customs. (3) Boda-ism is a group of people
preserves their local values and disseminates or community outside those two groups; it is usually
religious principles. This adat community living in defined as stupid or does not understand Islamic
Bayan village and its surroundings is well-known as teaching and still follows animism or ancestral belief
"wetu telu" community, referring to their religious system. Although there are differences, they named
thought and attitudes. Many scholars argue that they themselves Muslim [3]. Wetu telu community is
have different practices of Islam from the majority of mainly living in suburban areas in the Northern and
Islam in general. This paper also provides the socio Southern Lombok. Meanwhile, Boda community
and histories of the village to understand the dwells in the mountainous areas and rural villages,
background of tradition being held. which is hard to be accessed by outsiders [3].
This article was written based on the research Although there is a distinction of Muslim
findings done in 2011. First, data were gathered community in Lombok as said by some scholars,
through several ways, including interviews with local most people living in Lombok Island are Muslim and
leaders, adat leaders, the people of Bayan, and other mostly Sasak in terms of their ethnicity, and other
key informants. This interview is an integral part of minority ethnics including Javanese, Balinese,
knowing the tradition, the people, and the history of Chinese, Sumbawa, and Bugis. These minority ethnic
local culture. The second method in gathering data is mainly lived in specific areas; for instance, Balinese
documentary research; this is applied to search reside in West Lombok, Sumbawa ethnic inhabited in
written data about the history of Islamic spreading in East Lombok, Chinese mostly lived in Cakranegara
Bayan, mamacan tradition, and related topics, such as West Lombok, and Javanese mostly dwelled in
data from manuscripts, previous research, books, and certain places named Kampong Jawa (Javanese
journal articles. Then, observation on the practice of hamlet) such as in Mataram, Cakranegara, Praya and
mamacan was also conducted; it aims to understand Selong. Meanwhile, Bugis people reside in coastal
the process and its practices. areas because most of them are working as
fisherman, such as in Gili Gede, Tanjung Luar,
Labuan Lombok, Labuan Haji East Lombok, Labuan
2. SOCIO-HISTORIES OF BAYAN Carik, West Lombok. On the other hand, the Arabian
VILLAGE IN NORTH LOMBOK community lives in Kampung Arab (Arabian hamlet)
in Ampenan West Lombok [4].
Bayan is one of the villages in the North Lombok
district; it is situated in the northern area of Lombok The Muslim community in Lombok has existed
Island. It is approximately 85 km from Mataram, the since hundreds of years ago; many studies explain
province's capital city. Bayan is well-known as the that since 16 century Islam was brought to Lombok
village that most people living there is belong to by Muslim traders, while others said Islam was
"metu telu” community, or others call them "wetu brought by Sunan Prapen, the son of Sunan Giri from
telu” which is recognized as different from “Islam Java [5]. When Islam arrived on this island, people
Waktu Lima”. Many writings mention that “wetu had already believed in Hinduism, Animism, and
telu" means "three times," referring to the numbers of another form of an ancient faith. Therefore Islam
their performing daily prayers. It differs from "Islam faced other belief systems. At the same time, the
Waktu Lima" in that people perform daily prayers preachers thought Islam by incorporating Islamic
five times [1] [2]. Meanwhile, they are the same as values with the local norms so that Islam is accepted
Moslems in general as they are performing five times by local people peacefully. That is why many
daily prayers, and the term "metu telu" refers to their variants of Islam co-existed in this area, as explained
three life principles namely beranak (giving birth), previously [1] [3].
bertelur (laying eggs), and bertumbuh (growing). In
addition, they prefer to be called the "Adat Bayan The history of Islam in Bayan is also told that it
community" rather than as "wetu telu” community was started hundred years ago. The story's first
(Interview with the adat Bayan leaders, 2011). version mentions that Islam existed in the village
long before 16 centuries. At that time, Sunan Giri
Muslim et al. explain three variants of Islam and from Java arrived in Bayan. He sailed from Java to
the Muslim community in Lombok. (a) Islam Waktu Labuhan Carik (a coast) close to Bayan village. This
Lima refers to people who fully comprehend and arrival of Sunan Giri was aimed to prove that Bayan
understand dan perform Islamic teaching. (b) Islam has become Islam. Sunan Giri was accepted by
Wetu Telu is associated with a group of people Susuhunan Bayan, a queen of Kedatuan Bayan
299Advances in Social Science, Education and Humanities Research, volume 644
(kingdom of Bayan) [6] [7]. It is believed to prove have become kings of Selaparang, the great kingdom
that Islam existed in the area since there was a in Lombok Island [9].
syahadat (creed) in the local language (interview
with local leaders in Bayan, 2011). Here is the The manuscript entitled Babad Lombok explains
sentence of such creed; that Sultan Ratu Giri delegated prince Parapen to
Islamize Lombok Island. Here are some excerpts
“Asyhadualla illa ha illallah, wa asyhadu anna from the manuscript of Babad Lombok [6]:
Muhammadar rasulullah, wa asyhadu ingsun
sinuruhi anasine anging stoken [ngestoaken] 553. Hana malih putra lor sangaji kanging
norane Allah pangeran anging Allah pangeran ngandel wiweka digdaya nama pangeran
lan ingsun lan nguruhi satuhune Nabi parapen, punika kang hing ngutus hangelelana
Muhammad utusan dening Allah allahuma sali hing Lombok hadi, Sumbawa Bali Blata, nyelami
allah sayidina Muhammad wa la ali Sayidina den luhung. Yen nana bangga tan narsa den
Muhammad” [I confess that there is no God other sinutur, kala mulah hing hadil. [There is a son of
than Allah and Prophet Muhammad is His Sunan who becomes a prominent figure, wise and
messenger] having divine power, named Parapen. He was
delegated to sail to Lombok, Bali, and Blata, to
It was told that Sunan Giri stayed in Bayan for
teach Islam for enlightening and purification (of
quite a long time before he moved to Sumbawa.
people’s minds). If there is one who denied and
During his stay in Bayan, Sunan Giri asked people to
rejected divine revelation from just God, it is
recite this creed during the wedding ceremony. Hence
stated in Qur'an].
this Javanese version of creed is always read by Adat
community during the wedding ceremony (interview
554. Yen tan elam hanuting janji, den terangi, lan
with local leaders in Bayan, 2011). Residents of
wacana galak, tetanding helmi kesakten. Yen
Bayan believed that Sunan Giri had stayed in this
maksih nora hanut, sumapala den lawan jurit.
village-based on some evidence; for instance, there is
Mati kalih ganjaran. Haywa ge kundur halih pati
“embulan" (wellspring) named as "Look Jawa/Kali
pangeran, wus hacarem rerawosan jawa candi,
Jawa" (Javanese wellspring). Kali Jawa (Javanese
paliya, sampun samapta. [If they do not want to
river) refers to Sunan Giri's origin, who is from Java.
follow your instruction with an exact word, ask
Concerning this wellspring, there is folklore living them to compete using divine power. If they still
among the community. It tells that Sunan Giri entered do not follow you, fight against them (war). If
the Mandala forest in Bayan area. He drove in a you die, you will gain reward, do not surrender,
plank of wood in that forest; then, from the place of the prince was waiting for his death, he has
such wood, water came out. This water is still agreed, conversation Javanese Candi, the ship had
flowing until now, and it has become a major water already available too].
source for household needs and irrigation for
agriculture in Bayan and its surrounding areas. In The manuscript was told that Prince Parapen
addition, there is another evidence of Sunan Giri and sailed to Lombok accompanied by troops, preachers,
Sunan Ampel; there is a garden called "Ampel duri", and logic experts. They sailed day and night, flag and
it is believed that this name is associated with those banner wavered, they struck gamelan (traditional
two figures, Sunan Ampel and Sunan Giri. Besides, instruments), and weapons were ready to be set.
Sunan Ampel came to Bayan after Sunan Giri arrival Once arrived at the coast of Bali and anchored their
from the local story. ships, Prince Parapen discussed with his ships’ crew;
here is the story in the manuscript Babad Lombok
The next version of Islamic dissemination in [6];
Bayan explained that a Muslim scholar brought Islam
from the Middle East named Nurul Rasyid alias Gaoz 562. Pangeran Parapen hareres malih, len
Abdul Razak in the 16th century. This figure is hakwehe, wantri hulubalang, lan guru pandita
claimed as the Islamic preacher in Bayan, and he was kabeh, paran dayan niceku, tanah pundi paren
buried in the complex of Bayan Beleq mosque [8]. In sumiyen, matur santri sadaya, hatur kamuleku,
addition, another article mentions that his tomb was yen sawawi lawan tuwan, hing kang tuwah,
in Kuranji, Southwest Lombok. Gaoz Abdul Razak hawoh pinangen rumiyen, Bali homan tampek.
was landed in Bayan North Lombok. He stayed in [Prince Parapen discussed again with all his crew,
that village and taught Islam to people. He married commander, and religious leaders, "how was your
Denda Bulan, and they have a son named Zulkarnaen. thought, which land to visit first". All ministries
Goaz Abdul Razak's descendants were believed to speak, "for me, if this is suitable with your
300Advances in Social Science, Education and Humanities Research, volume 644
thought, the center should be visited firstly, then women and men. Some ritual related to Islam
Bali should be visited later]. such as maulid ceremony (commemoration of
Prophet Muhammad birthday), there will be some
563. Pangeran Parapen hare rasan, malih,
ritual of adat along side with the reading several
hingsun humiringa, kari hing Lombok pinaretku,
prayers. Ritual without religion will be useless,
Sumbawa kang nging pungkur, tanah Bali
and it is also valid for adat ceremony that needs a
malinghing nguri. Sakweh guru pandita, paa
kyai (religious leader) to pray and to butcher cow,
matur patut, saksama nerus hanglayar, bumi Bali
goat, and chickens for feast] (interview with adat
punika sampun kawingking, hanyabrang hing
leaders, 2011).
ngarungan. [Prince Parapen talks; “okay, it is
really good, I will follow, Lombok will be visited, There is another version of how Islam was
then Sumbawa will be visited later”, all religious brought to Bayan, Van Baal said that there is a
leaders agree with it, then they sailed again, the prominent figure who was propagating Islam to
Bali island was left, crossed the strait]. Bayan named Ratu Mas Pahit Sembahulun alias
In the next verse of the Babad Lombok, it is said Pemban Aji Demen. He is from Java. Islam was
that Prince Parapen and his companion continued thought peaceful during his propagation without
their trip and landed in Sugian, (now, Sugian is a destroying local culture; he respected the norm and
name of village is Sambelia East Lombok). In this lived adat in Bayan village. He has two sons,
place, they teach Islam to people and the ruling Nurcahya and Nursada; those two sons were
parties or people in power. In a book written by delegated to spread Islam. Nurcahya was asked to
Jamaludin (2011), it is stated that Sunan Prapen spread Islam as Prophet Muhammad's teaching.
(Prince Parapen) brought Islam to Lombok Island, he Meanwhile, Nursada was asked to teach Islam
was asked by Sunan Giri to disseminate Islam. In respecting and advancing adat so that Islam and adat
addition, it is said that he initially landed his ship in were not contradicted. It was assumed that Nurcahya
Salut, Eastern coast of Lombok. The king of was an alias for Sunan Parapen because their name
Lombok initially rejected his arrival, but after he has similar meaning [11]
explained his intention to spread religion peacefully, There is also significant evidence that Islam has
he was accepted willingly [10]. In this explanation, been existed in Bayan since many years ago. There is
Sunan Prapen firstly came to the eastern part of an ancient mosque, "Masjid Kuno Bayan Beleq" in
Lombok through Salut, but the name of Salut is rarely East Bayan village. It was one of the oldest mosques
talked about in the manuscript Babad Lombok. He in Lombok, which was built during the early period
then moved to the Sumbawa island to continue of Islamic dissemination in Bayan. The oral tradition
preaching Islam from this place. mentions that this mosque was built during the first
Sunan Parapen, who came from Java, preached Ratu Susuhunan Bayan (the queen of Bayan) reign
Islam by integrating Islam and local culture; it is after the queen converted to Islam. Therefore, this
similar to Walisongo (nine prominent saints in Java) mosque is predicted to have been built around the
teaching Islam in Java. It was said that type of Islam 16th century (interview with the adat leaders, 2011).
in the Northern part of Lombok is more likely as Budiwanti mentioned that the ancient mosque is
syncretism the same as Javanese Islam. This fact is evidence of the presence of Wali (saint), and the saint
one of the reasons why Islam in Bayan is called with his pupil helps the local people build the mosque
"wetu telu" by some people. Islam has been using traditional building materials such as bamboo
integrated with local norms, then practiced in their roof (santek), bamboo walls, and wooden pillars. In
daily lives [10]. Islam and adat cohabit for long addition, the name of the village "Bayan" is believed
times; adat leader mentioned that: to be given by the saint. The word "bayan" means
explanation, coming from an Arabic word and
“adat dan agama adalah dua hal yang tidak derived from the verse of Quran [12].
boleh dipisahkan, ibarat laki-laki dan perempuan.
Ritual apapun tanpa ada agama tidak ada Most people in Bayan village are working in
gunanya, misalnya ritual mulud (maulid nabi) itu agriculture sectors primarily as peasant farmers.
ada doa-doanya juga ada unsur adatnya. Therefore, this village is surrounded by rice fields,
Demikian pula untuk acara adat, kita juga farms, and un-irrigated agricultural fields. Most
membutuhkan kyai untuk baca doa dan memotong peasants grow paddy for their farmland. One of the
kerbau, kambing atau ayam untuk hidangan paddy types cultivated in Bayan is Padi Bulu (bulu
perayaan tersebut.” [adat and religion are two paddy) which is usually used for feast and adat
elements that cannot be separated, it is similar to rituals and religious ceremonies. Furthermore, there
301Advances in Social Science, Education and Humanities Research, volume 644
are many ceremonies related to the farming cycle. ritual of circumcision, they will read a manuscript of
For instance, wiwitan ritual; is a ceremony conducted Kawitan and Jatiswara. This Jatiswara Lontar
before starting to plant paddy or other agricultural contains the story of the origins of human beings.
products. Thirdly, they will read common lontar for ordinary
ceremonies, for example, Bangbari lontar. Fourthly,
Administratively Bayan village is chaired by during the khilawat ceremony in the year of alif, they
village leader who is in charge managing several read Babad Petung Bayan. This chronicle contains
hamlets including West Bayan, East Bayan, the history of the birth of Bayan from the earth of
Karangsalah, Teres Genit, Sembulan, Mt.Baru, Dasan Suwung. It also tells about Bayan's relationship with
Tutul, and Nangka Rempek. In the northern part, Java. Fifthly, Tapel Adam Lontar is read at a
Bayan is bordered by Karangbajo village. In contrast, particular time, namely in the Alif year, during the
the Southern part is bordered with tutupan forest, the mosque's khilawat ritual. Likewise, the Ambiya
western part is bordered with Senaru village, and the Layang lontar is read at a particular time.
Eastern part is bordered with Loloan village (North
Lombok government, 2010). This village leader was Lontar or manuscripts categorized as "piagem" or
selected directly by residents through "pemilihan sacred are stored in Kampu Bayan when they are not
kepala desa" (selection of village leader) held every read. They will be taken out from their storage places
five years. On the other hand, the adat community in only at certain times, such as when they will be
Bayan is led by a pemangku adat. This adat leader cleaned at a specific time or when they will be read at
has tasks to lead adat rituals and maintain adat rules. certain ceremonies such as the khilawat ritual. One of
Meanwhile, religious ceremonies held among the the examples is Babad Petung Bayan that is
adat community are chaired by penghulu adat. categorized as a piagem.
However, both adat and religious rituals in this
The mamacan procession begins with the adat
community are interrelated because there will be adat
leader and the religious leader (kyai penghulu) from
and religious aspects during those rituals, including
the adat community leaving the house of the host
during mamacan tradition.
ritual to barugak (a kind of gazebo, but this is more
traditional and usually serves to receive guests who
come to the house) in the house. He carried a tray
3. MAMACAN: AN ORAL TRADITION containing snacks and food, and water in a bottle, and
TO PRESERVE LOCAL VALUES brought a lontar to be read out. After arriving at the
barugak, they sat cross-legged in a circle with a tray
Mamacan, as described before, is an oral tradition
and water in a bottle placed in the middle of the
practiced by people in Bayan village and its
circle. Before starting the reading, the lontar is
surrounding. This oral tradition is usually practiced
washed with water or dipped in the water that has
when people have certain rituals or conduct certain
been provided. Then the religious leader begins by
activities (gawe). It is related to the life cycle such as
reciting a prayer, after which the lontar reading
birth, marriage, baby haircut ceremony, other rituals
begins. After the mamacan was finished, the adat
such as the beginning of rice planting, rice harvesting
leaders, kyai penghulu, lontar readers, and lontar
rituals, and others. During mamacan, pambacan (the
translators mingled and enjoyed snacks and food on
readers) usually read the content of the lontar by
the trays and drink the water in the bottles. The water
singing it (nembang), and a poet wull explain the
is given to those who intend the event and those
meaning of the verses sung by the reader to the
determined. This water is believed to have the power
audience. Usually, two more people take turns
to cure diseases. Therefore, it is said that sick people
explaining each meaning of the verses. Lontar is read
are advised to drink water to recover.
differently at each ceremony,
During the mamacan procession, the adat
The lontar will be selected based on the rituals or
community tries to maintain local traditions and
ceremony; here are some examples; firstly, during the
values. On this occasion, they transfer the knowledge
ngurisang ritual for shaving the baby's hair for the
and values to the people who participated as the
first time, it is read Kawitan lontar. After completing
audience. There are various valuable teachings
the reading, the lontar is then washed with the water
embedded in the manuscript used in the mamacan, so
that has been provided. Then the water is used as
while enjoying the performance, people also can
"mel-mel" to rub the baby's hair. In addition, during
learn various values and knowledge, like the history
this ritual, they will read lontar nabi haparas, a
of the Sasak community, the history of Prophet
manuscript containing the story of Prophet
Muhammad, and other aspects of life.
Muhammad when he cut his hair. Secondly, for the
302Advances in Social Science, Education and Humanities Research, volume 644
This mamacan tradition is an important aspect of tuhan hingkang muliye. [I testify that, ilaha
maintaining the local values and transferring the illaallah, that means I bear witness, and am
knowledge in it. The lontar are written using Jejawan convinced with a pure heart, true belief, that there
(old Javanese letters) and Sasak and Javanese letters, is no god but Allah, the most honorable of all]
and a mixture of Javanese and Sasak languages,
Kang sinembak kang pinuji, setuhu ne ye allah,
which all people do not understand. Many of the
wajibul ujud te teko, jadikan sakowehing alam,
younger generations cannot read the lontar and do
kekak adanye sadiye, wa asyhadu ane puniku,
not understand them because they cannot read the
muhammad rasulullah. [Who is worshiped and
Jejawan letters. Therefore, by attending this
praised, only Allah is the truth, the law must be
procession, people will learn about manuscripts and
believed, He is the creator of the universe, master
their values. Furthermore, the tradition of mamacam
of all its contents, and I bear witness that
is performed along with other local traditions or
Muhammad is the messenger of Allah]
rituals, so that it has supported the existence of other
local practices. (I know (believe), with a pure heart, and truly,
Prophet Muhammad is His messenger, Allah who
The implementation of mamacan is part of the
created this world, both the jinn and the universe
way to preserve local traditions among the Sasak
and its contents, gave faith and Islam).
people amid the increasing number of outside cultural
influences, which are not necessarily all good and not In the text of the Nabi Haparas, there is also a
suitable with the culture of the community. In several prohibition on associating partners with God. In other
other areas outside the village of Bayan on the island words it is about monotheism. Furthermore, this
of Lombok, the tradition of reading lontar is still manuscript contains a recommendation to remember
practiced too. Still, the activity is called with different prayers, as stated in the following stanza [14]:
names, such as pepaosan, bekayat (membaca hikayat
Hangesakan sang widi, ngestokan raje kaula,
or reading story). During bekayat tradition, there will
hilingene yen ginawe. Setuhune temak rasan,
be performed by four people wearing adat Sasak
apan hakoweh dumadiye, kurip mati temah hipun,
clothing or Muslim adat Sasak clothing. These four
hiling rage nandang dose. [If you want to unite
people have their tasks; one person plays as pemaca
with God, don't equate the king with his people,
(panembang, reader who chant the stanza from the
as servants of God we always remember Him, can
lontar), one person as a piteges (translator), one
speak and be seen, is the creator of the universe,
person as penyarup (liaison/connector), and pemboa
from the moment we live until we die, we always
(listener).
remember with the sin].
Other manuscripts also contain many Islamic
4. MAMACAN: A LOCAL TRADITION TO teachings. For example the Babad Selaparang is a
SPREAD THE ISLAMIC VALUES chronicle that contains the history of the arrival of
Islam in the Bayan area and Lombok Island in
The activity of reading lontar to indigenous general. It is narrated in the chronicle about the
people in Bayan village can be recognized as a way beginning of Islam entering Bayan from Java.
to spread religious values, primarily Islamic Meanwhile, the Babad Lombok contains material
teachings. The text in the lontar contains various about the origin of Islam on the island of Lombok,
Islamic teachings, for example, the script of the Nabi which Sunan Parapen brought from Java. It is said
Haparas read during the ceremony of shaving the that Sunan Parapen, who had anchored in the Sugian
baby's hair for the first time. Moreover, it contained area of East Lombok, during the stopover, Sunan
the history of the Prophet Muhammad when he Parapen, and his team also taught Islam to the local
shaved his hair [13]. In this case, the ritual and the community.
lontar that are read connect, namely the same thing
about "shaving hair". In addition, the text also The lontar Kawitan that was read during
includes aspects of Islamic teachings. For example, it mamacan procession consists of the story of Prophet
is explained in the lontar about the teachings of Mohammad since his birth, early childhood, until his
monotheism, namely an invitation to believe in one prophecy. Thus, by reading this, it can be understood
God “Allah” [14]: the life of the Prophet Mohammad and learned how
he disseminated Islam to society. In addition, this
Asyhaduanla puniki, ilaha illallah hike, arti lontar talks about prayer of commemoration of the
kuketahui reko, dengan hati putih suciye, hiye origin of human beings and the formation of the
putus sinak iman, bahwe punike sungguh, tiada world. In this prayer, God was firstly created as Nur
303Advances in Social Science, Education and Humanities Research, volume 644
Rahmat, which is believed as the soul of Prophet [3] E. al. Muslim, “Faham Boda di Lombok
Mohammad, then God created the universe [15]. Barat,” Mataram, 1996.
In conducting the reading of the lontar, the [4] D. Arzaki, Nilai Nilai Agama dan Kearifan
explanation given by the kyai penghulu containing Budaya Lokal; Suku Bangsa Sasak dalam
the religious teachings can be said to be part of the Pluralisme Kehidupan Bermasyarakat. NTB:
spread of religion. It is a way of conveying the noble Redam. NTB: Redam, 2001.
values of religion to the audience at the ritual. At the
same time, this mamacan can also be a medium of [5] Basarudin, “Sejarah Perkembangan Islam di
communication between traditional leaders, religious Pulau Lombok pada Abad Ke-17,” vol. 02,
leaders and the general public because they have the no. 01, pp. 31–43, 2019.
opportunity to interact with one another in that [6] L. G. Suparman, Babad Lombok. Jakarta:
occasion. Pusat Pembinaan dan Pengembangan Bahasa
Departemen Pendidikan dan Kebudayaan.,
1994.
5. CONCLUSION
[7] Asnawi, “Respon Kultural Masyarakat Sasak
Mamacan practiced in Bayan village has existed terhadap Islam,” Ulumuna, vol. 09, no. 15,
for a long time and is an inherited tradition from pp. 1–19, 2005.
ancestors transmitted from one generation to the next.
The manuscripts read generally contain Islamic [8] E. Budiwanti, Islam Sasak: Wetu Telu Versus
teachings and other ancestral advice, for instance, the Waktu Lima. Yogyakarta: LKiS, 2000.
history of Bayan, the history of Prophet Mohammad,
[9] Sudirman, Gumi Sasak dalam Sejarah.
the teaching of monotheism, praying, and how to live
Lombok Timur: Yayasan Budaya Sasak
and interact with other human fellows. The
Lestari, 2007.
manuscripts used in the mamacan are adjusted to the
purpose and type of activity. There will be a direct or [10] Jamaluddin, “Islam Sasak: Sejarah Sosial
indirect link between the contents of the manuscripts Keagamaan di Lombok (Abad XVI-XIX),” J.
used in mamacan and the rituals performed. The Indo-Islamika, vol. 01, no. 01, pp. 63–88,
reading of this lontar can be said to maintain local 2011, doi:
traditions that are getting less attention from society. https://doi.org/10.15408/idi.v1i1.1497
Abstract-0 PDF-0.
ACKNOWLEDGMENTS
[11] J. Van Baal, Pesta Alip di Bayan. Jakarta:
We would like to thank you to the Office of Bratara, 1976.
Religious Research and Development Ministry of
[12] E. Budiwanti, “The Role of Wali, Ancient
Religious Affairs who supported us to do this
Mosques and Sacred Tombs in the Dynamic
research. We also appreciated all the resources
of Islamisation in Lombok,” Herit. Nusant.
persons (informants) in the field research who
Int. J. Relig. Lit. Herit., vol. 03, no. 01, pp.
generously welcomed us and gave valuable data to
17–46, 2014.
complete this study successfully. In addition, we are
appreciate to the Committee of the 3rd ISLAGE of [13] A. Kumar and J. H. McGlynn, Illumination:
2021 who accepted us to present our paper in the the writing tradition of Indonesia, Featuring
conference and published it in the International Manuscripts from the National Library of
Proceeding. Indonesia. New York: Weatherhill, 1996.
[14] Zakiyah, “Naskah Nabi Haparas; Naskah
Sasak Bernuansa Islam di Nusa Tenggara
REFERENCES
Barat,” J. Lekt. Keagamaan, vol. 06, no. 02,
[1] J. R. Bartholomew, Alif Lam Mim; Kearifan 2008.
Masyarakat Sasak. Yogyakarta: Tiara
Wacana, 2001. [15] E. Budiwanti, “Adat, Islam and Dakwah
Movment in Bayan, North Lombok,” Herit.
[2] J. L. Ecklund, “Marriage, Seaworm, and Nusant. Int. J. Relig. Lit. Herit., vol. 02, no.
Song: Ritualized Responses to Cultural 01, pp. 73–92, 2013.
Change in Sasak Life,” Cornell University,
1977.
304You can also read
