33
INTERNALIZATION OF RELIGIOUS MODERATION TO THE
PANAI' TRADITION: BETWEEN WAITHOOD AND MARRIAGE
Erniwati Erniwati1 Email : erniwati_uin@radenfatah.
Hana Pertiwi2 Email : hanapertiwi_uin@radenfatah.
Sri Asmita3 Email : sriasmita_uin@radenfatah.
123Universitas Islam Negeri Raden Fatah Palembang Abstract The phenomenon of the high demand for money in the marriage practice of the Bugis tribe is a condition that has been a concern for millennials until now.
This tradition is a custom of the Bugis tribe that must exist, the terms panai' and mahar in the Bugis tribe have different meanings, but it is an obligation of the same in marriage.
The study is based on an argument that the high demand for money in Bugis marriages continues to be practiced to this day, even becoming a mandatory requirement after The motto used by the Bugis tribe is "No money panai' then no marriage".
This study is qualitative, descriptive, namely looking at natural conditions through the phenomenon of the panai' tradition towards the internalization of religious The approach used by phenomenology is to observe phenomena that occur both through youtube, vlogs.
Instagram.
Facebook and other social media.
Likewise, some supporting literature such as journals, books, and previous articles that are closely related to research.
This paper shows that the panai' tradition has had an impact on the understanding of society which has shifted so that many people practice elopes .
, postpones marriage .
until the marriage is annulled, and even commit suicide.
This study shows the need for the role of traditional leaders and local governments against the tradition of high demand for money that burdens men.
Keywords: Panai'.
Waithood.
Marriage.
Religious Moderation Abstrak Fenomena tentang tingginya permintaan uang panaiAo dalam praktik perkawinan suku Bugis merupakan kondisi yang hingga saat ini menjadi perhatian bagi kalangan Tradisi ini menjadi sebuah adat suku Bugis yang harus ada, istilah panaiAo dan mahar dalam suku Bugis memiliki makna berbeda, namun menjadi sebuah kewajiban yang sama dalam perkawinan.
Kajian tersebut didasarkan pada sebuah argumentasi bahwa tingginya permintaan uang panaiAo dalam perkawinan suku Bugis masih terus dipraktikkan hingga saat ini, bahkan menjadi sebuah syarat wajib setelah mahar.
Semboyan yang digunakan suku Bugis yaitu AuTidak ada uang panaiAo maka tidak ada perkawinanAy.
Kajian ini bersifat kualitatif deskriptif yaitu melihat kondisi alamiah melalui fenomena tradisi panaiAo terhadap internalisasi moderasi beragama.
Pendekatan yang digunakan fenomenologi yaitu mengamati fenomena yang terjadi baik melalui INTERNALIZATION OF RELIGIOUS MODERATION A Erniwati Erniwati, et.
youtube, vlog.
Instagram.
Facebook dan media sosial lainnya.
Begitu pula beberapa literatur pendukung seperti jurnal, buku-buku, artikel terdahulu yang memiliki keterkaitan erat dengan penelitian.
Tulisan ini menunjukkan bahwa tradisi panaiAo telah berdampak pada pemahaman masyarakat yang telah bergeser sehingga banyak yang melakukan kawin lari .
, menunda perkawinan .
hingga batalnya perkawinan, bahkan sampai melakukan tindakan bunuh diri.
Studi ini menunjukkan perlu adanya peran tokoh adat dan pemerintah setempat terhadap tradisi tingginya permintaan uang panaiAo yang memberatkan pihak laki-laki.
Kata Kunci : PanaiAo.
Waithood.
Perkawinan.
Moderasi Beragama Introduction In the current era of society 5.
0, many individuals have decided to postpone marriage and there is even a movement or community of waithood.
This phenomenon does not only occur in Indonesia, even Inhorn stated that there are many people around the world who choose to postpone marriage.
There are many factors behind the people choosing to postpone marriage, both internal and external factors.
In this case, the situation of postponing marriage needs to receive special attention from the community, because it has a close relationship with the values of a culture and 1 Based on data from the National Socio-Economic Survey (Susena.
in 2021, it shows that around 37.
69 percent of youth have married status, while 61.
09 percent of youth have unmarried status.
In the last 10 years, the percentage of youth with married status has relatively decreased, while there has been an increase in the percentage of youth with unmarried status.
The decline in the marriage rate is greatly influenced by the improvement in the quality of life of the community, especially for millennials caused by development in various aspects including education, health, economy, and cultural shifts.
This research is related to the Internalization of Religious Moderation Towards the Panai Tradition' which until now has caused millennial khawati and has become a dilemma whether to choose to waithood or continue the marriage with the high demand for money from women's families.
Conditions like this have an impact on the social conditions of the community, even the paradigm in viewing and understanding the meaning of the panai' tradition itself.
This brought changes to the values and meaning of marriage as well as the tradition of panai' practice in the Bugis tribe.
Some of the impacts raised by these concerns include many people who choose to do Anindita Majumdar.
AuWaithood: Gender.
Education, and Global Delays in Marriage and Childbearing.
Marcia C.
Inhorn and Nancy J.
SmithAaHefner, eds.
New York: Berghahn Books, 2020, 414 ,Ay Medical Anthropology Quarterly, 2022 <https://doi.
org/10.
1111/maq.
Badan Pusat Statistik.
AuStatistik Pemuda Indonesia 2021,Ay <https://w.
id/publication/2021/12/21/52333d2ce0a748f6469811/statistik-pemudaindonesia-2021.
( dulengkapi halamannya dan dibetulkan spasiny.
INTERNALIZATION OF RELIGIOUS MODERATION A Erniwati Erniwati, et.
silariang or kawiin runaway, postpone marriage, and even the cancellation of marriages to suicide.
This study is aimed at completing the existing shortcomings, by examining how internalization in religion, especially the community's understanding of their religious rules in marriage, against the practice of the panai' tradition, which makes the community a dilemma for waithood or continuing the marriage.
This paper aims to answer the three questions asked, including .
What are the dynamics of the practice of the panai' culture towards the internalization of religious moderation.
What are the factors that cause the panai' tradition to become a dilemma between waithood and marriage.
What are the implications of the panai' tradition which is a dilemma between waithood and marriage.
From these three questions, it is hoped that it will be able to comprehensively explain the tradition of marriage in terms of the high demand for money in the Bugis tribe who are faced with the community's understanding of cultural practices and religious practices embraced by the community.
So that religious leaders, traditional leaders, communities and local governments continue to have a role in a tradition, in the hope that they will not harm and contradict religious law.
This article is based on the view of the community that without panai' there is no This proves that panai' is a mandatory requirement in a cultural practice of the Bugis people.
Conditions like this cause a shift in the meaning of marriage and the meaning of a tradition.
Where the tradition of panai' is used as a prestige event among the community, whose demand for the amount of panai' money burdens the male 3 This shift in meaning has an effect on several problems including silariang .
, pregnancy out of wedlock and old virginity.
This problem actually deviates from the culture of series and even becomes a disgrace in the family.
4 Thus, through this study, it will be possible to know the social changes faced by the community towards the shift in the meaning of the panai' tradition, so that it has many implications, and therefore it is hoped that the local government both from religious leaders and traditional leaders can take the right steps in anticipating deviations in understanding cultural practices.
Research Methods This study is aimed at examining and analyzing how the culture of panai' affects the internalization of religious moderation, the causative factors and implications of the panai' tradition in marriage so as to cause a dilemma between waithood and marriage in the era of disruption.
This type of research is qualitative research.
This research was carried out with a phenomenological approach, namely by observing the Juhansyah.
Usman Jasad, dan Firdaus Muhammad.
AuFenomena dan Implikasi Uang Panai Terhadap Pernikahan di Desa Datara Kecamatan Bontoramba Kabupaten Jeneponto (Perspektif Dakwah Kultura.
,Ay Jurnal Mercusuar, 2021.
Reski Daeng.
Selvie Rumampuk, dan Mahyudin Damis.
AuTradisi Uang PanaiAo Sebagai Budaya Bugis (Studi Kasus Kota Bitung Propinsi Sulawesi Utar.
,Ay Holistik, 2019.
INTERNALIZATION OF RELIGIOUS MODERATION A
Erniwati Erniwati, et.
conditions and social facts in the field.
This research is a library research .
, to obtain accurate data, the researcher obtained data through several information based on community phenomena related to the culture of panai' which caused the dilemma of waithood and marriage, this is related to the internalization of religious Based on the source, this study uses data obtained through phenomenology, namely observing phenomena that occur in the current era of disruption, by obtaining data through various social media, both from google engines, youtube, vlogs.
Instagram.
Facebook and other social media related to the author's research.
Likewise, some supporting literature such as journals, books, and previous articles that are closely related to this research.
The data collection from this study was obtained from several sources, including references from reputable and licensed books and journals related to the problems of this research, while other sources used came from various data found through internet sources, as well as other social media, be it vlogs, youtube.
Instagram, twitter, and so on.
From this approach, the researcher will connect the factual evidence of the social conditions of the community, especially women's concerns between the dilemma of waithood and marriage found on several social media, so as to produce a conclusion that is in accordance with the phenomenon that is happening in Indonesia today.
The data that has been collected is analyzed in a qualitative descriptive manner, that is, systematically elaborated so as to obtain the clearest results of data that are closely related to the Problem of Internalization of Religious Moderation Towards the Panai Tradition': The Dilemma of Waithood And marriage, after which it will be concluded deductively, namely drawing conclusions from general to specific So that the results of the research will be easy to understand.
To obtain comprehensive results, the researcher will explain some of the formulations of the problem as follows: a.
What are the dynamics of the practice of the panai' culture towards the internalization of religious moderation? b.
What are the factors that cause the panai' tradition to become a dilemma between waithood and marriage?, and c.
What are the implications of the panai' tradition which becomes a dilemma between waithood and marriage? Moderasi Beragama Moderation is etymologically explained by Hamka.
Quraish Shihab defines in several languages.
In English, moderation is defined as the depiction of actions or processes of keeping something within reasonable or balanced limits, or avoiding extreme or excessive actions.
In Arabic, religious moderation is called al-Wasathiyyah which means in the middle, bagis, choice, fair, balanced and praiseworthy.
Meanwhile, etymologically.
Quraish Shihab explained that religious moderation is an attitude of diversity that is intermediate and impartial to the left and right.
This is what will make INTERNALIZATION OF RELIGIOUS MODERATION A Erniwati Erniwati, et.
humans act fairly so that they can be an example for all parties.
Even Shihab gave a parable of moderation like the Kaaba which is in the middle of the earth.
In line with Hamka6 who defines moderation as the middle, not only fixated on the world, not just spiritual, but moderation is a balance between the two.
The same goes for Hasbi as-Shiddiqy7 definise moderation is a balanced attitude, not exaggerating in religion and not being a human being who lacks in fulfilling his obligations as a religious human being.
Rifqi said that religious moderation is an attitude of impartiality towards each other or an attitude that tries to take a middle position by not dominating the realm of thought.
8 Meanwhile.
Khotimah explained that religious moderation is a balance and justice in views, attitudes and actualization of all existing concepts.
The current era of digitalization allows a wide variety of ideologies, cultures, and even global values to manifest in many new spaces of interaction.
The expression of the waithood movement increasingly shows its existence in the public space through various media.
Cassie Werber in her research found the fact that students in Yogyakarta prefer education and work rather than thinking about marriage.
Nanik and Wiwin in their research on women who do not want to get married in America.
China.
Israel.
India.
Germany.
Malaysia and Indonesia because they want to actualize themselves in the public space, so that they will be more appreciated and equal to men in the family.
10 Based on the theory of social construction, the development of public knowledge has an impact on changes in social perception of certain phenomena, such as the phenomenon of waithood caused by several social factors both from internal and external society.
This has implications for changes in social behavior when looking at the phenomenon of the waithood movement.
11 The emergence of the waithood movement is considered a form of cultural awareness of its relevance to current conditions.
The term waithood was first coined by Diane Singerman, a professor at American University Washington DC, in her research on the young generation of the Middle East.
His research titled The Economic Impexratives of Marriage: Emerging Practices and Shihab M Quraish.
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Pesan.
Kesan dan Keserasian Al-QurAoan.
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Hasbi Ash-Shiddieqy.
Tafsir Al-QurAoan al-Majid An-Nur (Semarang: Pustaka Rizki Putra, 2.
Muhammad Rifqi.
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Husnul Khotimah.
AuInternalisasi Moderasi Beragama Dalam Kurikulum Pesantren,Ay Rabbani:
Jurnal Pendidikan Agama Islam, 2020 <https://doi.
org/10.
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Hadiana Trendi Azami.
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,Ay Jurnal Studi Hadis Nusantara, 2022 <https://doi.
org/10.
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Andika Andika et al.
AuFenomena Waithood di Indonesia: Sebuah Studi Integrasi antara NilaiNilai Keislaman Sosial Kemanusiaan,Ay Jurnal Riset Agama, <https://doi.
org/10.
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Identities among Youth in the Middle East was published in 2017.
12 Singerman explained that since the 1990s the unemployment rate in Egypt has been high, especially domestic political instability, which has made it difficult for people to live independently and it is difficult to get married.
Similarly.
BBC Magazine's William Kremer said in 2015, that marriage is no longer difficult but almost impossible.
Various factors cause the occurrence of marriage delay.
This means that getting married is not an option but there are more complex problems than that, so that various factors outside of humans appear that are coercive in nature.
The phenomenon of waithood is a global phenomenon, and a form of the development of behavioral change in The movement of waithood actualization is inseparable from the influence of social media such as twitter, facebook, instagram, youtube and so on.
According to Elzahroo14 each region in Indonesia has different cultures and traditions, this shows the characteristics of the area.
As the marriage process from each region to the marriage procession.
Not only the Bugis tribe of Makassar, but the tradition of giving money in marriage is also found in the Bugis Bone tribe which is different from the traditions in other areas.
Traditionally the Bugis Bone tribe has conditions that must be met in the marriage process, this condition is known as giving money to the bride's family.
Money of panai' is used as a condition to maintain the honor, dignity and dignity of the women of the Bugis Bone tribe.
Dowry and money of panai' in the traditional tradition of Bugis marriage are a unit that cannot be separated, this is because in practice between dowry and money of panai' is an obligation that must be fulfilled by the prospective groom.
Although in reality the money of the panai' gets more attention and is considered to be the determinant of the smooth running of a procession or a series of marriage ceremonies.
Therefore the money of the panai' is greater than the dowry.
16 In the marriage customs of the Bugis Society, there are two terms, namely sompa and dui' panai'.
Sompa is interpreted as dowry, which is the gift of the male to the female in the form of money or objects, and this is one of the conditions for the validity of marriage.
17 In terms of the amount, the number is not determined, and even varies based on the social strata or social level of the women's family in the community.
Meanwhile, dui' panai' or uang Rani Wulandari.
AuWaithood: Tren Penundaan Pernikahan pada Perempuan di Sulawesi Selatan,Ay Jurnal Ilmiah Ilmu-Ilmu Sosial, 2023.
M Musahwi.
M Z Anika, dan P Pitriyani.
AuFenomena Resesi Seks Di Indonesia (Studi Gender Tren AoWaithoodAoPada Perempuan Milenia.
,Ay Equalita: Jurnal Studi Gender A, 2022.
arwa Elzahroo.
AuTradisi Pemberian Uang Panai Dalam Pernikahan Pada Masyarakat Sulawesi Selatan Perspektif MaqAid Asy-SyarAoahAy (Universitas Islam indonesia Yogyakarta, 2.
Ardhani.
AuKekuatan Materiil Berlakunya Kewajiban Pemberian Uang Panai Dalam Perkawinan Adat Bugis Makassar (Studi di Kecamatan Sumba Opu.
Kabupaten Gowa.
Provinsi Sulawesi Selata.
,Ay Kumpulan Jurnal Mahasiswa Fakultas Hukum, 2017.
Gan Gan Giantika.
AuRepresentasi Ketidakadilan Gender Pada Film Uang Panai (Analisis Isi Kuantitatif Ketidakadilan Gender Dalam Film Uang Pana.
,Ay Jurnal Komunikasi, 2017.
Ibrahim Kadir.
Nurmi Nonci, dan Halim Harifuddin.
AuUang Panai Dalam Budaya Bugis-Makassar:
Studi Kasus Sosiologi Di Kabupaten Pangkep,Ay journal.
id, 2021.
INTERNALIZATION OF RELIGIOUS MODERATION A
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panai' is the gift of the groom-to-be to the bride-to-be as a form of financing in the wedding party, and uang panai' is a form of requirement of the customary practice of marriage in the Bugis Community, and this custom is still maintained to this day.
Sompa or dowry is literally an offering, which is symbolized as rella ' money, which is the rial, a Portuguese currency that was previously in effect, one of which was in Malacca.
At first glance, the meaning of the two has the same meaning, namely both are something that must be fulfilled by the male family.
However, when viewed from the history and background, sompa and dui' panai' are clearly different.
Sompa or dowry is an obligation based on Islamic tradition, while dui' panai' or uang panai' is an obligation based on the customary provisions of the community.
In the current era of disruption, people are of the view that money is a prestige that has become a tradition and culture, so that money is increasing every year, even used as a competition and pegging money for girls at a higher price.
For the Bugis people, setting a high amount of money is an honor for women's families.
The money is determined at the time of the proposal ceremony.
The tradition of money panai' is sometimes the fruit of the mind for the prospective groom, especially when the woman to be married has a high social standard in society.
This consideration was made because he was worried that the application would lead to rejection.
Therefore, the current socio-economic era 5.
0 provides a different understanding of money among The meaning of giving the panai' has shifted into a prestige event where the demand for the amount of the panai' money burdens the male family.
The meaning of giving money panai' in the Bugis marriage tradition has a different perspective.
As in the Bone regency area, which sees the provision of panai' money by having a benchmark of panai' money is quite large compared to other districts in the province of South Sulawesi.
Based on the phenomenon that occurs, sometimes it is used as prestige and even causes a lot of perception in the In practice, the Bugis people apply the giving of panai ' money to meet the needs of receptions which are generally in the form of money.
Spending money given by the male family to the female family as a form of responsibility, proof and expectation as well as respect,22 Where to allocate the panai' money to meet all the needs of the preparation of the marriage reception.
However, currently the process of giving money is followed by gifts in the form of property, houses, gold, cars, diamonds and so on.
kiki ristia amalia, farhanuddin jamanie, dan annisa wahyuni arsyad.
Aupengaruh terpaan film uang panaiAo maha.
l terhadap persepsi mahasiswa tentang tradisi uang panaiAo suku bugis di samarinda,Ay eJournal Ilmu Komunikasi, 2019.
Ardianto Iqbal.
Uang PanaiAo Sebuah Kajian Antara Tradisi dan Gengsi (Bandung: Mujahidi Grafis, 2.
, hal.
Juhansyah.
Jasad, dan Muhammad.
Rinaldi Rinaldi et al.
AuUang Panai Sebagai Harga Diri Perempuan Suku Bugis Bone (Antara Tradisi Gengs.
,Ay Equilibrium:
Jurnal Pendidikan, <https://doi.
org/10.
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Gunawan.
Studi, dan Komunikasi.
INTERNALIZATION OF RELIGIOUS MODERATION A
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Thus, the giving of panai' money is no longer a tradition but a prestige in the Bugis Bone tribe community.
23 This shift in meaning has an effect on several problems including silariang .
, pregnancy out of wedlock and old virginity.
This problem actually deviates from the culture of series and even becomes a disgrace in the Internalization of Religious Moderation The meaning of internalization in the psychology dictionary is interpreted as the unification of attitudes.
behavior in the personality of a person or group.
25 In other words, internalization is a teaching, belief and awareness that is conveyed in the form of a person's attitude and behavior.
26 In fact, internalization is interpreted as taking ideas, behavior patterns and beliefs to become part of the personal self.
Internalization is not only limited to religion, but can also apply to values and norms in various social and cultural contexts.
The internalization of religious values refers to the process by which individuals adopt and live the values taught by religion in depth.
It is not just an intellectual understanding of religious teachings, but about transforming values into principles that govern individual behavior and attitudes in daily life.
Some important aspects of internalization28 Religious values include: First, personal belief, which is the internalization of religious values starting with the individual's personal belief in the religious teachings that are believed, this includes understanding and acceptance of basic beliefs in religion.
Second, commitment to religious principles, if the internalization of religious values has been integrated in the life of individuals, then the rules of every aspect of life, both moral and ethical in religion, will be followed as the commitment that has been embedded from the Third, changes in attitudes and behaviors, every individual who has instilled religious values in him/her, will show a change in attitude and behavior, so that every step taken will always consider ethics and morals, and avoid behavior that is contrary to religious teachings.
Thus, the internalization of religious values is a continuous process that becomes a reflection, commitment, and appreciation of religious values Mutakhirani Mustafa dan Irma Syahriani.
AuPergeseran Makna Pada Nilai Sosial Uang PanaiAo Dalam Prespektif Budaya SiriAo,Ay JURNAL YAQZHAN: Analisis Filsafat.
Agama dan Kemanusiaan, 2020 <https://doi.
org/10.
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Daeng.
Rumampuk, dan Damis.
Rifky Serva Tuju.
Babang Robandi, dan Donna Crosnoy Sinaga.
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Yedi Purwanto et al.
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Sitti Arafah.
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Ihdina Auliya Husna, dan Chalimatus SaAodiyah.
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, 2023 <https://doi.
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in all aspects of people's lives,29 and it makes it easy for all individuals to deal with various situations with integrity and morality based on the values of a religious belief adhered to.
Panai Tradition Giving of money panaiAo 30 based on tradition in the Bugis tribe.
Bone has seven Among the seven meanings include: first, customs, are something that must be maintained and maintained in value.
second, it is part of the family's self-esteem.
third, the level of women's education is also part of determining the amount that will be requested by the woman's family.
fourth, material ability, for the community Bone material is one of the requirements that must be possessed by the prospective groom, this is for the benefit of the couple.
Fifth, the wedding party.
For the people of Makassar, the family's self-esteem and social status will be highly respected if they hold a marriage by holding a grand and festive reception.
Sixth, responsibility, ability to provide money based on the agreement of the two families has shown the seriousness and sense of responsibility of men to women to meet the needs of life in the family.
The dignity and dignity of women will be raised with the payment of the panai' money .
Seventh, commitment.
In the current era of disruption, people are of the view that money is a prestige that has become a tradition and culture, so that money is increasing every year, even used as a competition and pegging money for girls at a higher price.
For the Bugis people, setting a high amount of money is an honor for women's families.
The money is determined at the time of the proposal ceremony.
The tradition of money panai' is sometimes the fruit of the mind for the prospective groom, especially when the woman to be married has a high social standard in society.
This consideration was made because he was worried that the application would lead to rejection.
Therefore, the current socio-economic era 5.
0 provides a different understanding of money among The meaning of giving the panai' has shifted into a prestige event where the demand for the amount of the panai' money burdens the male family.
Waithood and Marriage Waithood is a condition of postponement to get married.
The issue of the sex recession in Indonesia has been heard, even becoming a concern for the government.
The decline in the birth rate in Indonesia is one of the proofs that Indonesia is facing symptoms of a sex recession.
This condition is increasingly visible when the Covid-19 outbreak enters Indonesia.
One of the symptoms of the sex recession is the slowdown Arafah.
Yansa Hajra.
AuUang Dan Status Sosial Perempuan Dalam Perspektif Budaya Pada Perkawinan Suku,Ay Pena, 2019.
Rois Mahfud.
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Juhansyah.
Jasad, dan Muhammad.
INTERNALIZATION OF RELIGIOUS MODERATION A
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in marriage rates and the emergence of the waithood phenomenon in Indonesia.
The phenomenon of waithood is caused by several factors, one of which is the increase in education rates , especially for women.
Higher education causes a desire or obsession with career growth, there are even some views that marriage is one of the causes of women's careers to be hampered.
The practice of marriage in the Bugis community of Makassar is guided by the selection of a mate who is sitongko' or sikapu' interpreted as sekufu' or equivalent and equivalent, especially in terms of social strata.
In the selection of a mate, men and women are considered sekufu' or equivalent if they have the same social strata and still have blood relations like cousins once or twice.
During the application process, there is a tradition of bargaining between male and female families.
However, it is not uncommon for the woman's family to feel that there is no match for the groom-tobe,34 Both in terms of social status and considered inappropriate, then money is a benchmark or weapon to make rejection.
Conditions like this no longer consider the feelings of men and women.
So that this has become a phenomenon for Makassar's Bugis youth who sometimes disagree with the culture of money panai'.
The symbols contained in the traditional Bugis Makkasar marriage tradition, especially about the money of panai' have been inherited from generation to generation until now.
35 Uang panai' is a series of marriage customs that must be carried out.
As the purpose of giving the shopping money is intended to meet the needs of the wedding party, in addition, it is also equipped with the provision of rice, ginger, turmeric, wood, needles, a piece of cloth, betel, and cinnamon.
All of this is part of the symbol of domestic life and describes the life of the Bugis people.
The application of the values of religious moderation in the Bugis community is very important to be socialized, because this is the key to maintaining the harmonization of the Panai' tradition which has been going on for a long time and continues to be preserved to this day.
Religious moderation is considered an effort to reduce tensions and conflicts that may arise due to differences in perceptions about marriage traditions and the waithood phase for the younger generation.
By applying the principle of moderation, the community is expected to be able to maintain a balance between respect for old traditions and adaptation to modern social dynamics.
Internalization of the values of tolerance, mutual respect, and religious maturity can strengthen the customary process while enriching the meaning of marriage in society.
Mohd.
Rafi Riyawi.
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Insiyah Abdul Bakir dan Maida Hafidz.
AuKonsep KafaAoah Sebagai Upaya Membangun Ketahanan Keluarga Dalam Membentengi Campur Tangan Orang Tua/Mertua,Ay Al-Ao`Adalah : Jurnal Syariah dan Hukum Islam, 2022 <https://doi.
org/10.
31538/adlh.
Dendi Gunawan.
Program Studi, dan Ilmu Komunikasi.
AuRepresentasi budaya bugis-makasar dalam film uang panai .
nalisis semiotika film uang panai karya halim gani safi.
,Ay S, 2018.
Salma Hanin Zayyana.
AuAnalisis Semiotika Ketimpangan Gender Dalam Film AoUang Panai Maha(R)L,AoAy Jurnal Komunikasi dan Kajian Media, 2021.
INTERNALIZATION OF RELIGIOUS MODERATION A
Erniwati Erniwati, et.
so that the tradition is not lost or shifted, but remains relevant and able to build sustainable social harmony.
Panai' Culture on the Internalization of Religious Moderation Culture is a pattern of behavior, values, norms, beliefs, traditions, art, laws, language, and technology shared by certain groups.
A complex and comprehensive human experience is also called culture.
All aspects of the human way of life that play an important role in shaping group identity are also cultural.
37 As a multicultural country.
Indonesia has different cultures, so the practices and behaviors of each individual who are raised in these cultures will also be different.
Through culture, one's view of reality will be affected.
All communities will manifest their views on a cultural Communication patterns based on cultural background will describe a person's cultural identity.
A person's behavior that has been patterned will give birth to a distinctive characteristic, so that a habit is formed for a certain community.
One of the traditions that is still practiced by the Bugis people of Makassar so that it becomes their group identity is siri na pacce.
Siri means shame or self-esteem.
Usually this term is used a lot when someone wants to harass an individual's selfesteem and honor.
39 Meanwhile, pacce is a sense of empathy or individual solidarity so that they can feel the sadness and pain of individuals who are in a group.
The culture that is very close to the culture of siri na pacce in the Bugis people of Makassar is the culture of marriage about money .
Panai' or dui' menre' is money given by the groom-to-be to the bride-to-be's family, as an appreciation and reality of respect for social norms and strata.
41 Panai' is one of the requirements in the traditional marriage of the Bugis tribe, it is also a symbol that the woman who will be married by a man is used as a motivation to fulfill the culture of the panai' based on the request of the bride's family, as well as a form of sincerity in proposing.
The amount or nominal amount of the money depends on caste, social strata level and education of women in the community.
42 The demand for the money is usually influenced by the woman's family, both from the father's brother and the mother's brother, and sometimes the demand is too large to make the prospective groom unable to meet the demand for the money.
So that not a few of Faizal Amrul Muttaqin dan Wahyu Saputra.
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21154/syakhsiyyah.
Helmi Supriyatno.
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Harianbhirawa.
Co.
Id/, 2019.
Yansa Hajra.
Kadir.
Nonci, dan Harifuddin.
Asriani Alimuddin.
AuMakna Simbolik Uang PanaiAo Pada Perkawinan Adat Suku Bugis Makassar Di Kota Makassar,Ay Al Qisthi, 2020.
Islamiyah Islamiyah.
Asmirah Asmirah, dan Syamsul Bahri.
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35965/eco.
INTERNALIZATION OF RELIGIOUS MODERATION A
Erniwati Erniwati, et.
the couples who love each other end up eloping .
, even deciding to postpone the marriage.
The role of education and social approaches in shaping a moderate attitude towards the tradition of panai' is an important concern of a cultural practice, especially in the context of facing the dilemma of waithood and the marriage process that is often faced by the younger generation.
The importance of strengthening moderate religious understanding is expected to be able to create harmonization between traditional values and more inclusive social development.
Thus, the internalization of religious moderation is not only a way to maintain the sustainability of traditions, but also as an effort to build a society that is more tolerant, harmonious, and ready to face the changing times without losing cultural and religious identity in society.
The Factors Of The Panai' Tradition Become A Dilemma Between Waithood And Marriage In the recommendations of Islamic law, before carrying out a marriage, it is better to choose a suitable partner or kufu'.
Likewise, the understanding of the public in general will look for and choose a partner who has the same social strata or the same as a woman's family.
The current phenomenon that cannot be avoided is that the tradition of money has become an open secret of the Indonesian people.
The high and low of the money of the panai' is a discussion that has become a concern in the marriage of the Bugis people, and this depends very much on the social status of the So there are several factors that cause the high amount of money, including44:
Descendants of the nobility Women who came from noble families would have a high amount of money .
The Bugis people call nobles puang, andi and karaeng.
As researched by Alimuddin, the results of his interview with community leader Mr.
Subair K.
are as follows:
"Women's social status is very decisive for the high and low amount of money.
These social status include Noble Descent.
Physical Condition.
Education Level.
Employment and Economic Status of women.
Nowadays uangpanai' is considered as a siri' or the pride of a woman and family.
Economic Status of a woman's family The economy of the women's family is a determining factor for the high and low amount of money.
The higher the economic status of a woman's family, the higher the money that must be prepared by the man, and vice versa.
Kadir.
Nonci, dan Harifuddin.
Pabittei.
, & Mallombasi.
Adat dan Upacara Perkawinan Daerah Sulawesi Selatan.
Dinas Kebudayaan dan Kepariwisataan Provinsi Sulawesi Selatan.
Asriani.
Alimuddin.
Al Qisthi: Volume 10 Nomor 2 Desember 2020 Hasnah.
Wawancara.
Kelurahan Untia, 28 Oktober 2011.
INTERNALIZATION OF RELIGIOUS MODERATION A
Erniwati Erniwati, et.
Education level The size of the penny is also influenced by the level of education of women.
women have never gone to school or only graduated from elementary school, then the money will be relatively small, if the position of the woman is a leader or has a position with a bachelor's or bachelor' s degree in education, then the money will be even larger.
This is because, the people of Makassar in particular believe that, success in setting the highest price of money, is an honor in itself for the In addition, the high amount of money will have an impact on the invited guests, the splendor and festivity in the wedding reception.
Physical Condition of the Bride-to-be One of the benchmarks of the height and low of the panai' money is the physical condition of a bride-to-be.
The more perfect the physical condition of the woman to be married, the higher the determination of the panai'.
Even though the economy is low, and education is also only limited to elementary school or even never went to school, the benchmark in determining the salary of a prospective woman is the physical condition of a prospective woman.
Work The determination of the money is also seen from whether women have a job or Because working women are considered to be the male side that can help ease the family economy.
Difference between widow and virgin From the results of Ikbal's research, it is stated that the difference between widows and virgins is one of the benchmarks for giving money .
In general, virgins will be given a larger amount of money than widows.
However, it is possible that a widow will be given a higher salary if her social status or social strata in society is The tradition or ritual of Bugis marriage has functions and values, where as the times progress, shifts and changes in the value of a marriage tradition are increasingly visible, resulting in the emergence of something unwanted among them:49 The traditional Bugis marriage ritual is a place to show off social status, a place for family prestige from the two brides, so that a party is held so lively to avoid negative words from the community.
The traditional Bugis marriage ritual is considered a waste and tends to be materialistic, this can be seen from the amount of money spent during the marriage process.
Likewise, the high amount of money charged to men's families.
Fremaldin.
AuFenomena uang panaik Dalam perkawinan Bugis MakassarAy.
Moh.
Ikbal.
Al-Hukama The Indonesian Journal of Islamic Family Law Volume 06.
Nomor 01.
Juni 2016.
Juwaini.
AuNilai-nilai Moral Dalam Ritual Adat Pernikahan Masyarakat Bugis dan Relevansinya dengan Nilai-nilai Pendidikan IslamAy.
(Yogyakarta: Tesis Universitas Islam Negeri Sunan Kalijaga, 2.
INTERNALIZATION OF RELIGIOUS MODERATION A Erniwati Erniwati, et.
The Implications of the Panai Tradition between the Dilemma of Marriage and Waithood Marriage in Indonesia, according to Van Dijk, based on customary law, has a relationship with honor, dignity of family and society,50 in contrast to cultures outside Indonesia where marriage is only a matter between a man and a woman.
As marriage is in the tradition of the Bugis people, who highly uphold customs by respecting each other, between the groom's family and the bride's family, and not forgetting the values in Islamic law.
The tradition of giving money is initially a form of respect and appreciation from a prospective groom to the bride-to-be, not intended as spending money in meeting the needs of the wedding ceremony from beginning to end.
Although in the end the money of the pani belongs completely to the woman and is used for the purpose of the wedding party, the meaning and value of the money of the money is still a form of appreciation and respect for the woman.
In the current era of disruption, the view of the money of the panai' is different, one of which is influenced by social prestige which can eliminate the meaning and value of the money of the money of the money So that from this shift in understanding, not a few fail to carry out marriage.
The high demand for money from women's families has both positive and negative implications.
52 Based on the positive side, it will give rise to the spirit of work for men if they are serious about proposing to women and teaching the meaning of So that the required money is not used as a burden, but as a motivation to prepare for household needs, this will affect the way a person acts.
In addition, there are also those who argue that with a high demand for money , it can reduce the divorce rate.
Conclusion The marriage practice of the Bugis tribe by setting a high price for the money in marriage is a clash between religion and customary traditions in the community.
practice, traditions or customs basically adopt religious teachings and values, but the fact is that not a few of the superiority of traditions or customs is more put forward.
With regard to social matters, the supremacy of the tradition of high demand for money of the Bugis people is based on the interests of a custom, namely upholding the culture of siri or shame, so that the success in setting the money of panai' with a high nominal value is an honor in itself for the Bugis people.
Hilman Hadikusuma.
Hukum Perkawinan Indonesia Menurut Perundangan.
Hukum Adat dan Hukum Agama.
Mandar Maju.
Bandung, 2007.
Rinaldi et al.
Juhansyah.
Jasad, dan Muhammad.
INTERNALIZATION OF RELIGIOUS MODERATION A
Erniwati Erniwati, et.
Some of the factors that cause the tradition of high demand for money include:
first, women's families come from noble descent, or from high social strata in society.
second, the family economy of women.
third, women have high education.
women have good jobs.
Fifth, women have a good physique.
sixth, women's status is virgin or widow.
Of the six causative factors, this is used as a benchmark for the Bugis community to determine the demand for money, but not only that, but there are times when this tradition is used as a tool to reject men who are not approved by parents and family, so that the price of money is so high.
Based on this, the implications of the marriage tradition on the Bugis people apart from being a scourge or concern for the community also have positive and negative Based on the positive side, the high demand for money is used as a form of responsibility and seriousness of a man in proposing to a woman, besides that it is also used as a basis for the difficulty of divorce because the provision of money is too high and exceeds the dowry that should be.
On the negative side, first, the high amount of money has implications for elopement .
second, delays .
until the marriage is annulled.
The helplessness of the male to fulfill the demands of the woman's family actually hinders marriage, and this opens the door to immorality between men and women who have agreed to marry.
Conditions like this occur a lot, even fatally to the point of suicide.
References