Islamic Education Values in the Tradition of Peta Kapanca of Mbojo Community Tribe in West Nusa Tenggara - sersc
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International Journal of Advanced Science and Technology
Vol. 29, No. 5, (2020), pp. 6802 - 6812
Islamic Education Values in the Tradition of Peta Kapanca of
Mbojo Community Tribe in West Nusa Tenggara
Sudarno Shobron1, Amrin2, Imron Rosyadi3 and Muthoifin4*
1,4
Department of Islamic Education Universitas Muhammadiyah Surakarta
Indonesia
2,3
Department of Islamic Law Universitas Muhammadiyah Surakarta Indonesia
1
Ss175@ums.ac.id, 2Amrin_amar15@yahoo.com, 3Imran_rosyadi@ums.ac.id,
4*
Mut122@ums.ac.id
Abstract
The purpose of the study is to uncover a strategy of learning by utilizing the
PowerPoint media applied by Islamic education teachers to improve the quality of
education and learning in the school. The method used is the type of field research using
a phenomenological, descriptive, and qualitative approach. The data sources used are
observations, interviews and documentation studies. Research object is conducted at the
Muhammadiyah Elementary School of the special Program Bayat Klaten Indonesia. The
results showed that the implementation of Islamic Religious Education strategy with the
approach of PowerPoint media in the school was able to provide the motivation and spirit
of learning students, the academic achievement rose significantly. The learning process is
more interesting, more effective and efficient, easy to understand, easy to conditioned
learners, adds to the confidence of the teacher, and is able to file more and more
practical document files.
Keywords: quality of education, learning, strategy, PowerPoint, Islamic education
1. Introduction
Indonesia is a country that has many diverse tribes, languages, cultures, and
customs that are spread throughout the islands in the archipelago, of course, as a
treasure of Indonesian wealth and local wisdom that is not possessed by other
nations in the world. One of the riches possessed by Indonesia is the tradition in the
marriage procession rituals, such as the wedding traditions of Batak in Sumatra, the
Dayak tribe in Kalimantan, the Javanese on the island of Java, and other regions. It
is also inseparable from the Eastern region, which has culture and tradition as its
characteristics and style [1]-[2].
West Nusa Tenggara (NTB) is one of the 34 provinces in Indonesia in the eastern
region, with an area of 67,290.42 km 2. West Nusa Tenggara has two large islands,
namely Lombok and Sumbawa, and has three tribes, namely, Sasak on the island of
Lombok, Samawa, and Mbojo on the island of Sumbawa. The Samawa tribe is a
tribe that inhabits the western and central regions of the Sumbawa island, including
the Sumbawa and West Sumbawa districts, and the tribe uses the Samawa language.
Whereas, the Mbojo tribe is a tribe that inhabits the eastern part of the island of
Sumbawa, including Bima Regency, Bima City, and Dompu Regency. The Mbojo
tribe uses the Bima language (Nggahi Mbojo) [3]-[4].
Each tribe has a different tradition in carrying out wedding rituals, just as the
Sasak tribe on the island of Lombok. It has its term in the tradition of marriage,
known as nyongol that is the accompaniment of the groom's entourage. Besides, in
the Samawa tribe on the island of Sumbawa, it is known as the Barodak tradition
(luluran), where the marriage procession begins with the Bajalok ritual (covered by
tuju Nyai), followed by traditional musical accompaniment, and it ends with a
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International Journal of Advanced Science and Technology
Vol. 29, No. 5, (2020), pp. 6802 - 6812
Badait procession, which is to shave some hair on certain body parts. Likewise, the
Mbojo tribe in the Bima community has a marriage procession as one of its rituals.
Also, the Bima community has a cultural tradition, which is still attached to the
tradition of peta kapanca (sticking to pacar leaves /henna) [5].
The development of culture and traditions of people in various tribes in Indonesia
is inseparable from the progress and development of its human resources. It also
tends to be followed by a shift in values in the tradition and culture itself.
Developing culture continues to experience changes as usual because it is influenced
by several factors. These factors appear as cultural influences that come from
outside or that arise from within, whether caused by technology, the existence of
new discoveries in various disciplines, or because of the influence of certain
religious teachings or beliefs. The form of change or development is usually known
through the composition and life at a time, then compared with what happened in
the past [6]-[7].
Change or development of a culture is in line with the results of research, which
states that cultural shifts occur because several factors influence it, namely; First,
external and internal influences, including adjusting to the new needs and shifting
the old elements, and secondly, cultural shifts occur, along with the times and
increasingly sophisticated technology [8]. The results of the study are also
supported by research, which states that cultural shifts in society occur due to the
inclusion of new cultures, one of which is technology and beliefs that contradict
previous cultures [6]. Thus, every community life makes it possible to give birth to
many cultures in various aspects of life. The development of culture in the life of
the people above is influenced by the clash of cultures in social upheaval [9], [2],
[10].
Cultural changes and developments also occur in the Mbojo tribal community in
the Bima area. It is part of the cultural entities and patterns of the archipelago.
Sukawati Susetyo in the journal explained that the Mbojo tribe in the Bima area had
previously embraced Hindu and Buddhist traditions and other local beliefs, such as
dynamism and animism. The shape or style of the influence of Hindu Buddhist
relics is evidenced by the relics of the Wadu Pa’a site (stone carving) and the Tunti
site (slate), namely relief rock walls carved with various statues on the cliffs and
artifacts in the form of Yoni and Nandi [11].
The next cultural shift occurred when Islam entered Bima in the 17th century
through the Sape sub-district for the first time. It was brought by scholars from
Sumatra who were sent by kings of Gowa, Tallo, Luwu, and Bone, with a peaceful
and refined method of cultural propaganda developed by propagators Islam so that it
can be accepted. The approach to the concept of cultural allegation changes the
previous culture, so that the acculturation of Islam with the old culture, with a new
and more subtle form and quality [12]. Cultural acculturation in the Mbojo tribe
people who previously held firm the culture and traditions of Hinduism and
Buddhism, or the beliefs of Dynamism and Animism with Islamic teachings provide
a new style in the culture of the Bima community, and become a spirit as well as a
guide in the life of the Bima community. In addition, that culture is the result of
acculturation, which has become a tradition and belief that is still deeply rooted in
the Mbojo tribal community [13].
Culture and tradition in the Mbojo tribal community as an acculturation of
Islamic values and customs that are still developing today include wedding customs,
circumcision ceremonies, khataman al-Qur'an, art, and clothing [14]. Therefore, the
people of Bima make customs as a legacy that has been passed down from
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Vol. 29, No. 5, (2020), pp. 6802 - 6812
generation to generation since Islam exists until today and is a form of local wisdom
that is very valuable and important to maintain and preserve for generations [15].
In the Mbojo tribal wedding tradition, the Bima community has a very interesting
particularity and uniqueness that is different from other regional customary
marriages. The first one is wi'i ngahi (propose), which means that the proposal is
mutually agreed between the men and women. It is inaugurated in front of the girl's
family, witnessed by village officials, community tokens, traditional leaders, and
religious leaders. Then, in that event, pita ngahi is held, which is formalizing the
engagement between men and women before the marriage contract was held. At the
same time, a sign is given with Bima typical woven sarong (tembe ngoli) to the
woman. Secondly, the tradition of peta kapanca is to attach the pacar leaves or a
henna to the nails of the bride, carried out by a number of oddly numbered
indigenous women [16], [5].
The traditional of peta kapanca is a symbol and shape for brides who will soon
carry out their duties as wives and homemakers, and also symbols and examples for
other girls to follow the steps of the bride who is preparing to end and become a
wife and housewife. This ceremony was only attended by women, guests of the
wives of respected people in the village, to give their blessings before the marriage
contract (akad) was held. In the procession of the peta kapanca ceremony, the bride
and groom sat on the prepared place, then the guests approached the bride and
groom one by one while crushing pacar leaves (henna), which were mashed on the
bride's hands. At the time of the traditional ceremony of peta kapanca, zikir would
be held by the guests until finished, and it was closed with the recitation of prayers.
The guests were treated to a special banquet until the end of the ceremony (Siti
Hajah, the results of the interview on March 29, 2019, at 12.00 WIB).
The uniqueness of the peta kapanca tradition is that it has very sacred symbols
and meanings for the people of the Mbojo tribe of the Bima area that must be
carried out in every wedding procession. Even by some community members, both
religious and traditional leaders themselves stated that if this tradition is not
carrying out, it will be a disgrace to the family and the local community who carried
out the marriage. In the implementation, the marriage tradition that exists in the
Mbojo tribal community in every district in the Bima area experiences development
and modernization as a result of the process of cultural acculturation. Thus, it does
not rule out the process of shifting and differences in the implementation of the
procession that cannot be avoided. However, it does not eliminate or reduce the
essential values, existences, and basic features of the values that exist in the
marriage tradition of the Mbojo people in the Bima area.
The existence of cultural forms and practices and the tradition of peta kapanca in
the marriage, especially those related to marriage in the context of the Mbojo tribal
tradition, are very interesting and unique to study, examine, and investigate. It is
because it does not only reveal a cultural identity and marital tradition as in the
findings of other studies, but also, but also the most important and foremost in this
study, reveal and examine the Islamic values contained in the tradition of peta
kapanca in the marriage of the Mbojo tribe community, which is implemented in the
context of Cultural identity devices [11], [5].
Besides, the importance of this research is to describe narratively about the
tradition of peta kapanca in the marriage procession of the Mbojo tribe. In addition,
this study tries to re-explore the values of Islamic education in the tradition of peta
kapanca as the identity of the Mbojo tribe of the Bima area. It also aims to
strengthen education among the new generation, in this case, the mbojo tribal
community itself, young people and students as the next generation of existing
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traditions and culture. Amid the strong current of social change that took place in
the era of modern society, it became a concern for researchers to continue to explore
Islamic values in the tradition and culture of the Mbojo tribe of the Bima
community as a fundamental identity [17].
2. Methodology
This type of research is field research (qualitative research), which is a research
procedure that generates descriptive data in the form of written words or oral from
the people needed that can be observed. In this case, field research was carried out
on the procession of the implementation of the peta kapanca tradition in Mbojo
tribal marriages in Ambalawi District, Bima Regency, West Nusa Tenggara
Province and the values contained in the procession [18].
The approach used in the research was the ethnographic approach. Ethnography is
a research model to describe culture as it is, meaning that ethnographic research is
an activity of collecting data on information or data carried out systematically about
the way of life as well as various social activities and various cultural objects of the
society [19], [5].
With this ethnographic research, it could describe the culture and traditions of the
Mbojo tribe in a holistic way, especially related to the peta kapanca tradition, so
that Islamic values could be found in the peta kapanca tradition at the wedding of
the Mbojo tribe community in Ambalawi District, Bima Regency, West Nusa
Tenggara Province.
3. Results and Discussion
3.1. The Procession of Peta Kapanca Tradition in the Marriage of the Mbojo Tribe
Society
The implementation of peta kapanca tradition was usually carried out by the
people of Mbojo, especially in Ambalawi District, Bima Regency, West Nusa
Tenggara Province, at night before the wedding ceremony and reception. Before the
procession of peta kapanca tradition was conducted, there were some needs and
materials that had to be prepared. The material is a unity that must be fulfilled and
completed in carrying out the map tradition anytime. If one of the few did not exist,
then it would not be fulfilled to carry out the tradition of peta kapanca. Everything
becomes an absolute requirement in implementing the tradition [9].
The material needed is a symbol that reflects the life of the bride and groom who
carries out the life of the household that becomes the hopes and desires of humans,
namely sakinah mawaddah warrahmah. The sacred symbols needed consist of the
leaves of henna has been smoothed; 99 eggs that were decorated with colorful paper
embedded in the trunk of a banana tree; a small pillow to drain the hands of the
bride and groom when henna leaves were given; banana leaves as the pedestal of the
bride's hands and feet; small bowl filled with water to be used to rinse the mother's
hand after carrying out attachment; yellow rice that was thrown at the prospective
bride; all invited guests present. The material is a unity that must be fulfilled in
carrying out the tradition of peta kapanca. (Siti Hajah, the results of the interview
on March 29, 2019, at 12.00 WIB).
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Figure 1. Procession of Peta Kapanca
Peta kepanca was carried out for the bride. Of course, before carrying out the
procession of the peta kepanca tradition, there were several series of events that
were held. It began with a sangongo or a steam bath. This steam bath was a series of
baths performed using seven forms of flower. Then, cafi ra hambu maru kai was
done, or the procession of arranging and dressing the bridal chamber, which
indicated that the woman was preparing to live her new life as a wife and also as a
housewife. After that, the next process was to make up the bride by wearing
traditional Mbojo tribal clothes to do the ceremony of peta kepanca.
In the next procession, the bride would be told to sit on a wooden chair that was
deliberately prepared on a small stretcher in the shape of a rectangle of 1 x 1.5 m. The
stretcher was called a pabule, and four young men carried the bride from the bride's
relatives. She was brought to the place that has been provided (altar). This procession
was called kalondo wei, or picking up a wife from her parents' house and was delivered
to the ina ruka house or stage.
Figure 2. Procession of Peta Kapanca
In the procession of kalondo wei, it was accompanied by Mbojo Tribal arts events,
such as mpa’a hadra, which was sung while dancing to the accompaniment of arubana
(tambourine). The bride-to-be, who was on top of it, also swayed. The poem contained
praises to Allah, the Apostle and his companions. Then, it continued with Mpa’a
gantao, consisting of drum 2, no, silu, and katongga, and Mpa'a Silat, which would be
performed by each of seven men who would guide the bride to the place that has been
provided in the uma ruka (aisle). The bride and groom were welcomed by her parents
and immediately carried by her parents of the male side towards the place where the
traditional map ceremony was held.
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After the bride and groom sat on the aisle (uma ruka), which was provided as a
place to carry out the ceremony of peta kapanca, with a straight hand position above
the banana leaf and pillow on the thigh, the various equipment and materials were
prepared. Furthermore, the MC began the event by opening the event and continued
with the reading of the kalam ilahi, the recitation of a poem in the form of prayers,
and the kapanca dhikr. The dhikr contained istigfar three times, syahadat, salawat,
recitation of surah al-Fatihah, surah al-Ikhlas 3x, al-Falaq 3x, an-Nas 3x, Kursi
verses, and surah al-Baqarah verses 284-286. After that, it was continued to pacar
leaves or henna to the palms of the bride one by one until the odd number carried
out by women, from their immediate family, relatives, as well as community leaders
and role models in turn. With a red mark on the palm, it indicated the girl would end
her teenage years, she would belong to someone and would accept the responsibility
of being a wife who was ready to accompany her husband both joy and sorrow. The
number of women who took turns laying the crushed pacar leaves must be odd,
usually seven or nine people.
Figure 3. Procession of Peta Kapanca
At the time the pacar leaves were crushed, it was accompanied by the cha nting of
dhikr. Here, the nuanced dhikr of Islam, whose lyrics contained praise to Allah SWT
and His Apostle. It was as well as asking for blessings from Allah Almighty;
hopefully, the future bride would get happiness, blessing, and peace in fulfilling the
journey of the household, to be able to carry out the mandate of Allah and blessed to
realize the successor who can give weight to the earth with the sentence la ilaha
illallah. After the dhikr was completed by these figures, it was continued with tahlil
and recitations of the Koran in turns until all night.
3.2. Islamic Education Values Contained in the Peta Kapanca Tradition Aqedah
Education
Aqedah value is a firm belief in one's heart so that it brings peace of mind
without a little doubt [20]. The Aqedah value is related to the value of monotheism
in the form of faith in Allah Swt and His Apostle, which is marked by symbols,
including:
First, there are 99 (ninety-nine) eggs, as material prepared in carrying out the
ceremony of peta kapanca tradition. The meaning of the 99-egg symbol is that
glorifies the names of Allah is a form of faith in the Mbojo tribal community in
Ambalawi sub-district. It is as a hope that goodness and blessing will be given as
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the meaning contained in Asmaul Husna that is good names that indicate His
perfection and majesty.
Secondly, in addition to the values marked with the symbol above, it is known
through a procession (practice) in the implementation of the peta kapanca tradition,
which is the procession of kapanca dhikr as hope and prayer that someday the bride
and groom can sail through a happy, prosperous, and peaceful household life, as
well as get a descendant who pious, both in the world and the hereafter.
Thirdly, sholawat is a prayer for the Messenger of Allah as proof of love and
evidence in order to make the Prophet as an example and role model in daily life,
especially for brides-to-be in sailing through household life [21].
3.3. Worship Education
The value of worship in question is the value of public worship known as hablul
minan nas (human relations with other humans). The value of worship Ghairul
Mahdah (general) is marked by symbols, namely;
First, ro'o nahi (betel leaf) is at the top of the egg flower is wrapped in one betel
leaf and areca nut, signifying a very close social relationship between the people by
making friends. Hospitality is an activity of visiting each other to relatives, closest
relatives, or distant ones so that the value of brotherhood (ukhuwah) is not
interrupted.
Secondly, o'o (bamboo) indicates that the relationship with others must be
remained harmonious and must help one another and help each other. Help each
other, and mutual assistance in the procession of the peta kapanca tradition, the
preparation of materials, equipment, etc. gives a signal of an emotional approach
between relatives and family and the surrounding community. For example, before a
series of weddings are held, people who have a wedding invite relatives, friends,
and the surrounding community to gather at his house to inform them that there is a
wedding celebration for their children.
3.4. Moral Education
This moral value is divided into four parts, which are: Moral to Allah, to oneself,
to the family, and towards the community.
3.4.1. The moral to Allah
The moral to God is an attitude and deeds that should be done by humans against
God, including worshiping Him, to be monotheistic toward Him, praying, dhikr, and
giving thanks, as well as submitting and obedient only to Allah [14]. The moral to
God in the tradition of the peta kapanca at the wedding of the Mbojo tribe community
in Ambalawi District, Bima Regency, West Nusa Tenggara Province, is marked by
several symbols and practices of its implementation. The first symbol, ro'o kapanca that
is placed on the palm, will give a red color on the palm and is very difficult to remove.
The coloring of palms that becomes red and difficult to be removed means prayer or
hope. Hopefully, the marriage will last forever, unite between the two, eternal, and happy
forever in the world and the hereafter [16].
Secondly, 99 eggs, as material prepared in carrying out the ceremony of peta
kapanca tradition. The meaning of the 99-egg symbol is that glorifies the names of
Allah is a form of faith in the Mbojo tribal community in Ambalawi sub -district. It
is as a hope that goodness and blessing will be given as the meaning contained in
Asmaul Husna that is good names that indicate His perfection and majesty. Hope or
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prayer of the two symbols is as a request for the blessing to Allah Most High;
hopefully, that the future bride and groom will get happiness, blessing, and peace in
fulfilling the journey of the household, to be able to carry out the mandate of Allah
and blessed in realizing a successor who can give weight to the earth with the
sentence la ilaha illallah correctly and adequately [22].
3.4.2. The moral to oneself
The moral to oneself is the fulfillment of social obligations towards himself, both
concerning physical and spiritual. As for morals towards oneself in the tradition of
peta kapanca at the wedding of the Mbojo tribe in Ambalawi District, Bima
Regency, West Nusa Tenggara Province, it is marked by several symbols and their
implementation practices, namely;
First, it is marked with a candle as a lamp that can illuminate the darkness, which
means role model or an example, so that the successor can become a light, guide,
role model for himself, family, and society, so that goodness and harmony can be
realized in harmony and peace [23]. Second, fu'u kalo (Banana tree) symbolizes
continuous life. It means not to stop trying, working hard to get the expected results.
Third, the flower sponge (steamed flower) means always to be happy and patient in
sailing through the household [24].
3.4.3. Moral towards family
This moral toward family is marked by its symbols, namely:
First, Malanta (white cloth) has a meaning as a symbol of cleanliness or purity of
heart between the bride and groom and is ready to maintain the sanctity between the
two lovers. The value of cleanliness is oriented to purity in maintaining love and
affection between the two parents, family, and closest relatives who carry out the
tradition of the peta kapanca, especially purity. The value of affection is reflected in
the ideal partner of his heart, of course, who has a sincere attitude in carrying out
the ark of a new household life and has their respective responsibilities [25].
Affection is also seen in the event of pacar leaves that are crushed in the palm of
the bride-to-be (tempe ro’o panca ma waur ngiru). It has the meaning of hope and
prays that the marriage takes place smoothly and happily ever after. It indicates that
the affection of mothers as traditional leaders, women, and society. Especially when
both parents attach henna leaves, it shows the value of love and affection for bride-
to-be and guests who are present at the ceremony of peta kapanca [26], [11].
Secondly, it is marked with a candle as a lamp that can illuminate the darkness,
which means role model or an example, so that the successor can become a light,
guide, role model for himself, family, and society, so that goodness and harmony
can be realized in harmony and peace. Third, fu'u kalo (Banana tree) symbolizes
continuous life. It means not to stop trying, working hard to get the expected results.
Fourth, the flower sponge (steamed flower) means always to be happy and patient in
sailing through the household. Patience is meant to prepare themselves to carry out
the hustle and bustle of household life. Of course, this patience is the key to dealing
with difficulties and hardships and overcoming it wisely [17], [12].
Fifth, the lingga (pillow) as the pedestal of the head, where the head is the noblest
part for humans. Thus, the pillow symbolizes honor, glory, or dignity. Sixth, bongi
monca (yellow rice) symbolizes the hope of life and peace, where rice is the source
of human life, and yellow symbolizes peace. Peace in the tradition of peta kapanca
focuses on the bride and groom so that in navigating the household ark, they can
eliminate existing differences without positioning unilateral desires and egos that
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cause conflict within the household. Besides establishing peace, with positive
thinking, surely, all problems can be overcome [27], [13], [3].
3.4.4. Morals towards the community
This moral towards the community is marked by its symbols, namely; First, the
bongi monca (yellow rice) symbolizes the hope of life and peace, where rice is the
source of human life, and the yellow color symbolizes peace. Secondly, o'o
(bamboo) signifies that relationships with others must remain harmonious and must
be mutual help and mutual cooperation. Mutual help and mutual cooperation in the
procession of peta kapanca tradition, which begins with the preparation of
materials, equipment, etc. give a signal of an emotional approach between relatives
and family and the surrounding community [28], [15].
Third, ro'o nahi (betel leaf), which placed at the top of the egg flower, is wrapped in
one sheet of betel leaf. The areca nut indicates very close social relations between
people. Society as a social creature certainly has differences that cause horizontal
conflict in the middle of society and can occur at any time. Thus, it is necessary to have
very close social relations in the community, such as friendship, solidarity, and integrity,
so that harmony, peace, and comfort amid social life are achieved [1], [29], [5], [30].
Table 1. Islamic Education Values and Meanings in the Peta Kapanca
No. The Value Islamic Value Meanings and Symbols in the Tradition of Peta Kapanca
of Islamic Practices
Education
1 Aqedah Faith in Allah 1. Glorifying the names of Allah (Asmaul Husna), which
Education are marked with 99 eggs
2. Prayers and hopes are marked with ro'o whenever that is
placed on the palm
3. kapanca dhikr is marked on the procession (practice) of
the implementation of the peta kapanca tradition
Faith in the The procession of reciting sholawat is marked on the
Apostle procession of implementing the peta kapanca tradition.
2 Worship Companionship Marked with betel leaves
Education Mutual Marked with bamboo
cooperation
3 Moral Moral to Allah 1. Prayers or wishes are marked with kapanca ro’o that is
Education placed on the palm
2. Glorifying this names of Allah (Asmaul Husna) that are
marked with 99 eggs.
Moral to 1. a role model is marked by a candle as a lamp that can
oneself illuminate the darkness
2. a work ethic characterized by a banana tree
3. patience marked by steamed flowers
Moral to family 1. The value of cleanliness is oriented to purity in
maintaining love and affection that is marked by white
cloth
2. A role model or example is marked by a candle as a
lamp that can illuminate the darkness
3. The work ethic is marked by banana tree
4. Patient marked by steamed flowers
5. Peace marked by yellow rice
6. Honor, glory, or dignity are marked by a pillow
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Moral to 1. Peace marked by yellow rice
community 2. Mutual help and mutual cooperation is marked with
bamboo
3. Very close social relations between communities are
characterized by betel leaves
4. Conclusion
The tradition of peta kapanca is part of the procession of marriage in the Mbojo
tribal community, which turns out to have Islamic educational values contained
therein. The values of Islamic education include the value of Aqedah education, the
value of worship education, and the value of moral education. The values of Aqedah
education include 1) Faith in Allah. 2) Faith in the Apostle. The values of worship
education consist of 1) Companionship marked with ro'o nahi (betel leaf). 2) mutual
help and mutual cooperation is marked with O'o (bamboo). Meanwhile, the values
of moral education include the following: 1) Moral to God, namely: a) Prayer or
hope that is marked by ro’o kapanca placed on the palm, b) Glorifying the names of
God (Asmaul Husna) that is marked with 99 (ninety-nine) eggs. 2) The moral to
oneself, namely: a) role model that is marked by candles as lamps that can illuminate the
darkness, b) work ethic that is marked by fu’u kalo (banana tree), c) patience that is marked
by flower sponge (flower steamed). 3) Morals towards the family, namely: a) The value
of cleanliness is oriented to purity in maintaining love and affection which is
characterized by malanta (white cloth), b) role models that are marked by candles as
lamps that can illuminate the darkness, c) work ethic marked by fu'u kalo (banana
tree), d) patience marked by sponge flower (steamed flower), e) peace marked by
bongi monca (yellow rice), f) honor, glory, or dignity mar ked with phallus (pillow).
4) Morals towards the community, namely: a) peace marked by bongi monca
(yellow rice), b) mutual help and mutual cooperation marked by O'o (bamboo), c)
very close social relations between communities marked by ro'o nahi (betel leaf).
Acknowledgments
The authors would like to thank the rector UMS (Universitas Muhammadiyah
Surakarta) and the chairman and staff of the LPPI (Lembaga Pengembangan
Publikasi Ilmiah) UMS for supporting the publication of this article.
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