Promovendus

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Aris Try Andreas Putra, S.Pd.I., M.Pd (1430017005)

Judul Disertasi

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PENDIDIKAN ISLAM MASYARAKAT MUNA: KAJIAN NILAI PADA TRADISI KATOBA.

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Promotor

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1. Prof. Dr. H. Sutrisno, M.Ag.
2. Dr. Maharsi, M.Hum.                                         

Penguji

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Abstraksi

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The katoba tradition is an initiation and Islamization ritual for Muna boys and girls as the result of acculturation of Islamic teachings to local culture and, in modern times, the Katoba tradition is still carried out by the Muna society as part of the human life cycle. Those things became two of several reasons for this research to take place. This research aimed to determine the procession of the implementation of the katoba tradition, the liminality of Katoba, the process of negotiating Islamic teachings with the local culture of Muna, and the value of Islamic education contained in the Katoba tradition. This qualitative research study used an ethnographic method, which was conducted in Muna Regency, Southeast Sulawesi.

There were three main findings in this research. First, Katoba rituals were the result of negotiations between Islamic teachings and Muna’s local culture. Negotiations between Islamic teachings and local traditions gave rise to two situations, i.e., a) conflict but not ending in physical warfare and b) integration. Katoba is a rite that can be categorized as a transitional rite. Katoba is a ritual of initiation and Islamization of Muna’s children, which plays an important role in delivering children to maturity and becoming a Muslim. Katoba has roles and functions, i.e., individual functions for children and social functions. Katoba is as a symbol of the integration of individuals into their environment, which ultimately gives recognition and confirmation of social interaction. In the implementation, the Katoba ritual is divided into three stages, i.e., separation, liminal, and reintegration. Second, Katoba ritual is the basis of Islamic education in the locality of the Muna Society. In the process of carrying out the ritual, there are educational elements involved, i.e., a) educator (imamu, modhi), b) students (anahi metobano), c) Katoba material (sahadhati, pogau toba), and d) media in the Katoba ritual (Kapake Welo Adhati). In the stages of the Katoba ritual, especially in the liminal stage, the child is provided with Islamic education materials that contain the teachings of shahada, repentance, and toba advice which contain the values of aqeedah, moral, and leadership. Third, along with the times and modernization, the Katoba ritual had gone through changes. There were three groups of Muna people who responded to the implementation of the Katoba rituals, i.e., a) conservative or traditional guarding groups (medhaganini adhati), which carry out a full and systematic Katoba ritual, b) groups that carry out part of the full Katoba tradition, and c) groups who do not carry out the Katoba ritual, but the society considers that Katoba is only an encouragement in life. These changes were the result that had to be accepted by the society from the birth of modernization to enable to change the perspective of the society from a communal perspective into a global one.

Keywords: Katoba Ritual, Liminality in Katoba, Value of Islamic Education.