al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383
ISSN: 1907-591X.
E-ISSN: 2442-3084
DOI: https://doi.
org/10.
19105/al-lhkam.
The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka: An Integration of MaqAid asy-SyarAoah with Local Wisdom Rusydi Sulaiman Institut Agama Islam Negeri Syaikh Aburrahman Siddik.
Bangka Belitung.
Indonesia email: rusydisulaiman12345@gmail.
Ibrahim Universitas Bangka Belitung.
Bangka Belitung.
Indonesia email: iim_babel@yahoo.
Muhammad Qomaruddin Ridwan Universitas Bangka Belitung.
Bangka Belitung.
Indonesia email: qomaruddin1990@gmail.
Ahmad Afnan Anshori Radboud University.
Netherlands email: afnan.
anshori@ru.
Alfan Shidqon Universitas Islam Negeri Sunan Kalijaga Yogyakarta email: alfanshidqon9@gmail.
Article history: Received: July 20, 2024.
Accepted: July 26, 2024.
Published: October 18, 2024 Abstract This paper aims to explore the integration of traditional and modern Islam in nganggung tradition of Bangka society.
Nganggung is a customary practice of bringing food with specific procedures and attributes to commemorate important Islamic holidays.
It existed for a long time as a tradition in Bangka conducted by traditionalists.
Recently, modernists also Author correspondence email: rusydisulaiman12345@gmail.
Available online at: http://ejournal.
id/index.
php/alihkam/ Copyright .
2024 by Al-Ihkam.
Jurnal Hukum dan Pranata Sosial The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka participated in the event, making nganggung a melting pot that blends traditionalists and modernists.
While associated with traditional Islam, this practice has also involved modern The research was carried out in Kemuja and Kenanga villages on Bangka Island, using interviews, participatory observation, and a literature review.
It addresses three key questions: How is local wisdom in the nganggung tradition expressed in contemporary Bangka society? How can this wisdom strengthen ties between traditional and modern Islam? What is the role of maqAid asy-syarAoah in sustaining this wisdom for lasting harmony? Findings show modernists' participation arises from respect for traditional Islam.
While nganggung has adapted to include all groups, changes remain It continues to unite society, sustained by Islamic values and maqAid asy-syarAoah.
Keywords:
Nganggung.
Integration of traditional and modern Islam.
MaqAid asy-syarAoah.
Local wisdom.
Introduction Clashes between traditional and modern Islam in Indonesia have become increasingly prevalent, primarily due to diverging interpretations of religious practices.
This cultural divide extends into broader social and political spheres, often leading to the formation of distinct communities with the potential to exacerbate disintegration even within the same religious group.
1 IndonesiaAos long history of cultural clashes in religious practices stems from diverse influences and interpretations of Islam introduced through various networks of 2 Among others, traditionalists rejected the construction of a 1 Julian Millie.
AuThe Situated Listener as Problem: AoModernAo and AoTraditionalAo Subjects in Muslim Indonesia,Ay International Journal of Cultural Studies 16, no.
271Ae88, https://doi.
org/https://doi.
org/10.
1177/1367877912474536.
Tamyiz Mukharrom and Supriyanto Abdi.
AuHarmonizing Islam and Human Rights Through the Reconstruction of Classical Islamic Tradition,Ay Samarah 7, no.
: 40Ae57, https://doi.
org/10.
22373/sjhk.
2 Abdul Djamil.
AuChallenges of Religious Harmony in Indonesia: A Historical Perspective,Ay in 2nd International Conference on Democracy and Social Transformation (ICON-DEMOST (Atlantis Press
SARL,
31Ae36, https://doi.
org/10.
2991/978-2-38476-174-6_6.
Ambar Rasyid.
AuMistik.
Ontologis, dan Fungsional (Budaya Hukum Islam : A New Perspectiv.
,Ay Al-Risalah: Forum Kajian al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
new mosque in one village because they thought that one mosque was sufficient in one village.
Despite the potential for traditional and modernist Islam to clash due to factors related to religious practices, local culture in Bangka Regency has instead emerged as a unifying force for the Muslim community.
Nganggung, an acculturation of inherited Malay wisdom and Islamic values, is locally associated with traditionalist Moslem but faces surprisingly little norms rejection by modernists people.
Nganggung tradition is held by bringing food to the local hall on Islamic holidays, thanksgiving celebrations, and another important The practice of people bringing food with specific attributes and procedures is not condemned by modernists as superstitious, idolatrous, or heretical, as they often do with cultural elements perceived to hinder the purity of Islam.
3 They even participate in the practice of nganggung.
preparing, carrying, and following the stages of the procession until the communal meal, creating a harmonious atmosphere with the Islam traditionalist community through a tradition that has endured for many years.
Nganggung exemplifies a unique characteristic of local traditions, acting as a melting pot of relations between traditional Islam and modern Islam in Indonesia.
Thus far, studies that place local traditions in Indonesia within the dynamics between traditional Islam and modernist Islam tend to focus on at least two relationships.
The first focus is the distinctive relationship, which refers to a study that views local traditions as a fundamental point of divergence in views and even to the point of conflict between traditionalist Islam and modernist Islam, such as cultural polemics or the emergence of puritan movements, and so on.
Hukum Sosial Kemasyarakatan .
40Ae57, https://doi.
org/https://doi.
org/10.
30631/alrisalah.
3 Ronald Lukens-Bull and Mark Woodward.
AuVariation of Muslim Practice in Indonesia,Ay in Handbook of Contemporary Islam and Muslim Lives, vol.
1 (Cham:
Springer International Publishing, 2.
, 619Ae40, https://doi.
org/10.
1007/978-3-03032626-5_78.
4 Anti Muthmainnah and Dinie Anggraeni Dewi.
AuImplementasi Nilai-Nilai Pancasila dalam Tradisi Nganggung di Kepulauan Bangka Belitung,Ay Edumaspul:
Jurnal Pendidikan .
515Ae21, https://doi.
org/10.
33487/edumaspul.
5 Muhammad Rahman.
AuIslamic Revival in Indonesia: From Purification of Religion to Social Innovations,Ay in 2nd Conference on Contemporary Arab and Muslim World International Relations.
(Polandia:
Gdansk, 1Ae26, al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka The second is collaborative relationship.
a study that views local traditions as the identity of traditional Islam respected by modernist Islam based on a broader shared vision, for example, collaboration in promoting moderation in religious life and love of the homeland.
However, the integrative role of local traditions, where both groups participate jointly, has been understudied.
This paper examines how the relationship between traditional and modern Islam in Bangka can be socially interconnected through a local tradition.
In this context, the nganggung tradition is seen as a form of expression of this relationship, which has long been rooted in local wisdom.
This local wisdom is framed within the concept of maqAid asy-syarAoah as a legitimization of Islamic legal reasoning.
This approach addresses the gap highlighted by previous studies, where the relationship between traditional and modern Islam is often viewed in tension with the preservation of fixed local wisdom in Bangka society.
Three key questions will be discussed: How is the representation of local wisdom in the nganggung tradition manifested by contemporary Bangka society? How can this local wisdom https://doi.
org/10.
2139/ssrn.
Masdar Hilmy.
AuThe Double-Edged Sword of Islamic Reform: Muhammadiyah and the Dilemma of AoTajdidAo within Indonesian Islam,Ay RIMA: Review of Indonesian and Malaysian Affairs 48, no.
: 183Ae206, https://doi.
org/https://search.
org/doi/10.
3316/ielapa.
M Aziz Mukti and Irfan Zakariah.
AuKonflik Kelompok Puritanis dan Tradisionalis dalam NII (Negara Islam Indonesi.
di Indonesia 1971-1992 M,Ay Fihros 7, no.
13Ae24, https://ejournal.
id/index.
php/fihros/article/view/77.
Pepen Irpan Fauzan and Ahmad Khoirul Fata.
AuMadjlis Ahli Soennah Garoet: Local Islamic Puritanism Movement and Its Roles in West Java during the Colonialism Era of 1926 Ae 1942,Ay Journal Al-Tamaddun .
141Ae55, https://doi.
org/10.
22452/JAT.
6 Muhammad Adlin Sila.
AuRevisiting Nu-Muhammadiyah in Indonesia: The Accommodation of Islamic Reformism in Bima,Ay Indonesia and the Malay World 48, no.
: 304Ae22, https://doi.
org/10.
1080/13639811.
Gustav Brown.
AuCivic Islam: Muhammadiyah.
NU and the Organisational Logic of ConsensusMaking in Indonesia,Ay Asian Studies Review 43, no.
: 397Ae414, https://doi.
org/10.
1080/10357823.
Azyumardi Azra.
AuCultural Pluralism in Indonesia: Continuous Reinventing of Indonesian Islam in Local.
National and Global Contexts,Ay Annual Conference on Islamic Studies 2, no.
: 56Ae 60, https://doi.
org/http://dx.
org/10.
24014/apjrs.
Greg Barton.
Ihsan Yilmaz, and Nicholas Morieson.
AuAuthoritarianism.
Democracy.
Islamic Movements and Contestations of Islamic Religious Ideas in Indonesia,Ay Religions 12, no.
: 1Ae20, https://doi.
org/10.
3390/rel12080641.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
strengthen the relationship between traditional and modern Islam in Bangka? What is the perspective of maqAid asy-syarAoah on the continuity of this local wisdom in fostering sustainable harmony? These three questions will serve as the starting point for the entire discussion in this article.
This paper explores the multifaceted nature of integration within the nganggung tradition of Bangka Regency.
Indonesia.
argues that the integration of traditional and modernist Islam in this tradition is not merely a matter of compromise from the modernist side, but rather a complex interplay of factors that reflects the dynamic relationship between these two approaches.
On the one hand, the integration in nganggung can be viewed as a form of compromise by modernists, who may adapt the practices and beliefs to accommodate traditional elements of the tradition.
This compromise is influenced by the demographic composition of the community, where the majority-minority dynamic, or status quo, plays a role.
On the other hand, compromise and acceptance create the potential not only to uphold harmony among Muslims but also to enhance the strength of Islam and civilization.
This potential can be bolstered through maqAid asy-syarAoah .
he objectives of Islamic la.
, serving as a unifying framework alongside indigenous wisdom embedded in symbolic expressions, thus serving as a guiding principle for shaping a brighter future.
Methods This study examines the integration process between traditional and modern Islamic communities in Bangka Regency.
Indonesia.
The research focuses on the communities of Kemuja Village in Mendobarat District and Kenanga Village in Sungailiat District.
This integration is observed through the nganggung tradition, which is actively participated in and preserved by both groups.
The study is based on research conducted in Kemuja and Kenanga, where both traditional and modern Islamic groups coexist.
The practice of nganggung in Kemuja and Kenanga villages follows a similar timeline and ceremonial structure as in other villages across Bangka Island.
However, these two villages stand out for their particularly vibrant and often serving as a focal point for the tradition in the region in elaborating nganggung celebrations.
Data sources were obtained through interviews and a literature review.
Interviews were al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka conducted with several informants from both groups, along with observations of their social lives, involving a total of 20 informants.
Field research was carried out over four years, from 2019 to 2023.
The interview results are analyzed using the maqAid asy-syarAoah Any integration that emerges from the development of nganggung will be interpreted as a potential fulfillment of maqAid asysyarAoah which is used to legitimize the establishment of fiqh reasoning in the tradition.
Result and Discussion Manifestation of Local Wisdom in Nganggung Tradition among Contemporary Bangka Society The name Bangka, derived from the Sanskrit word AuWangkaAy meaning tin, refers to an island with a rich cultural heritage shaped by the Deutro Melayu, the second wave of Austronesian migration during the Bronze Age .
0-500 BC).
These early inhabitants, skilled in astronomy, navigation, and agriculture, consisted of two groups:
the Auorang daratAy .
ill peopl.
and the Auorang lautAy .
ea peopl.
, collectively known as Auurang lom,Ay a pre-Islamic society practicing animism and deeply connected to nature.
7 Over time, various ethnic groups, including Arabs.
Indians, and Bugis, also settled along the coastlines, engaging in trade and maritime activities.
8 The Orang Darat practiced swidden agriculture and lived in clustered settlements, while the Orang Laut were nomadic seafarers, living on boats and diving for marine resources.
Their lifestyle was recorded in inscriptions dating back to 686 CE.
The arrival of Islam brought a significant transformation, as the pre-Islamic population converted, forming the Malay Muslim This shift was driven by the establishment of Islamic centers by envoys from the Sultanates of Johor and Minangkabau in the 17th century.
10 The rise of Islam led to new religious, social, and 7 Teungku Sayyid Deqy and Djalaluddin.
Korpus Mapur dalam Islamisasi Bangka (Yogyakarta: Ombak, 2.
, 53.
8 Abdullah Idi.
Bangka: Sejarah Sosial Cina-Melayu (Yogyakarta: Tiara Wacana, 2.
, 4.
9 Ahmad Elvian.
Memarung.
Panggung.
Bubung.
Kampung dan Nganggung (Pangkalpinang: Dinas Kebudayaan.
Pariwisata.
Pemuda dan Olahraga Kota Pangkalpinang, 2.
, 9.
10 Zulkifli.
Kontinuitas Islam Tradisional di Bangka (Bangka: Siddiq Press, 2.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
legal structures, with Mentok becoming the administrative center in 1667 under the Undang-Undang Sindang Mardika Bangka.
Local leaders were appointed to oversee governance, adat, and religious affairs, solidifying the islandAos Islamic identity and integrating it with the local customs.
The confluence of religion and culture on Bangka Island has led to a dynamic interplay, shaping local customs and traditions.
One such example is the practice of nganggung, a ritualistic offering of food to esteemed guests.
While the term AunganggungAy .
erived from the words AungangAy and AugungA.
literally translates to Aupresenting food to esteemed guests,Ay its significance has evolved to align with significant celebrations in Islamic traditions.
According to Elvian, a cultural figure in Bangka, the origins of nganggung can be traced back to the expression of gratitude for bountiful harvests.
The community sought to ward off famine and ensure future agricultural success by placing offerings on work tools .
oes, sickles, machetes, whetstones, etc.
before consuming the harvest.
These offerings were presented to supernatural spirits or objects believed to possess magical powers.
The nganggung tradition, a deeply ingrained custom in Bangka Island, embodies the harmonious blend of traditional Malay elements and the enduring spirit of Islam.
This ritualistic practice finds expression through the preparation of sumptuous meals from each householdAos roof, which are then ceremoniously brought to mosques, prayer halls, community centers, village squares, or gathering places during special occasionsAiwhich we will explain further below.
These communal feasts, typically concluded with prayers, serve as a powerful symbol of unity and exemplify the Bangka communityAos motto of Ausepintu sedulang,Ay signifying the values of togetherness, mutual aid, and shared burdens.
The culinary offerings predominantly feature dishes prepared from locally harvested cerak or ketan rice and palawija crops, reflecting the essence of nganggung as a celebration of agricultural bounty.
The expressions of gratitude and prayers that accompany these gatherings underscore the Bangka 11 Zulkarnain Karim.
Kapita Selekta Budaya Bangka (Bangka: Badan Pembinaan Kesenian Daerah Bangka, 1.
, 8.
12 Suparta.
AuNilai-Nilai Pendidikan Islam dalam Budaya Nganggung dan Implikasinya Terhadap Solidaritas Umat di Kecamatan Mendo Barat Kabupaten Bangka,Ay Madania: Jurnal Kajian Keislaman 21, no.
: 101Ae12, https://doi.
org/10.
29300/madania.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka peopleAos deep connection to the land and their God as spiritual This communal dining experience further reinforces the spirit of charity and serves as a testament to the communityAos commitment to fostering harmony and brotherhood.
13 For the real illustration, the tradition of nganggung can be seen in Figure 1.
Figure 1.
Nganggung practice: bringing food and reading It can be seen in Figure 1 that the nganggung tradition stands as a testament to the enduring cultural heritage of Bangka Island, seamlessly weaving together the threads of traditional Malay practices and the pervasive influence of Islam.
This cultural shift embodies the enduring harmony between traditional Malay elements and the spirit of Islam that once permeated the region, a legacy that continues to thrive to this day.
The presentation of food during nganggung ceremonies is not merely a culinary display.
it is a symbolic act imbued with deep cultural and religious significance.
The right hand supports the dulang, a large brass tray, while the left hand firmly grasps the trayAos rim and lid to prevent them from falling.
This careful handling reflects the reverence and respect accorded to the food and the occasion.
According to Peraturan Bupati Bangka number 4 tahun 2017, the tudung saji, or serving cover, holds particular importance.
Crafted 13 Ahsanul Khalikin and Reslawati.
AuThe Dynamics of Religious Moderation in Bangka Island,Ay in Proceedings of the 3rd International Symposium on Religious Life (Bogor: ISLR, 2.
, 1Ae15, https://doi.
org/10.
4108/eai.
2-11-2020.
Muhyar Fanani and Bambang Iswanto.
Critique on Salafibism and ItAos Significance for Indonesian Islamic Moderation: Study on Khaled Abou El-FadhlAos Thought.
Mazahib Jurnal Pemikiran Hukum Islam, vol.
22, 2023, https://doi.
org/10.
21093/mj.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
from woven mengkuang or thorny pandan leaves, the tudung saji assumes a semi-circular, upright, and sturdy form, often adorned with colorful patterns, as can be seen in Figure 2.
Figure 2.
Serving food and dish on dulang/tray It can be seen from Figure 2, that the color scheme, comprising predominantly red in the lower part, and yellow, and green in a triangle or diamond shape, carries symbolic meaning.
Red signifies courage, strength, dynamism, and a never-give-up spirit, as well as representing energy and joy.
Yellow symbolizes grandeur, tranquility, warmth, and optimism.
Green embodies hospitality, fertility, kinship, and friendship.
The various lines adorning the tudung saji also hold symbolic significance: .
straight lines represent determination and strength within society.
curved lines reflect the spirit of mutual aid.
in the context of nganggung, these lines also symbolize the inculcation of religious values.
collectively, they represent propriety and etiquette in daily life.
The nganggung tradition, as practiced today, represents a harmonious confluence of local wisdom and Islamic values.
Local wisdom is evident in the philosophical aspects expressed through cultural symbols, as discussed above.
In traditional life, the articulation of inherited local wisdom through cultural symbols is a dominant and even synonymous feature.
The assimilation of Islam, on the other hand, is marked by a shift in the function and orientation of It is no longer a sacrificial offering to supernatural powers or spirits but rather an act of charity and social harmony, a form of gratitude to Allah, as prescribed by Islamic teachings.
Nganggung, therefore, has endured as an integral part of the identity of Malay Muslim communities in Bangka, albeit with adaptations, while retaining its connection to its ancestral roots.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka In Kemuja, nganggung is most lively during the commemoration of Maulid Nabi Muhammad pbuh, while in Kenanga, it coincides with the celebration of the Islamic New Year, commemorating the villageAos historical relocation.
This is as noted by local community leaders:
AuThe village of Kenanga was initially located in a hilly area, approximately 1 kilometer from its current location.
The village layout is characterized by a long stretch of land with plots on both sides of the road, measuring 20 meters by 50 meters each.
Nganggung is a tradition observed by all ethnic groups in Kenanga.
The ceremony takes place on the first day of Muuarram, coinciding with the Islamic New Year, commemorating the relocation of the village from its old location at ujung pucok .
pper en.
to its current site at ujung baweh .
ower en.
Ay14 We have observed that the nganggung tradition in Bangka Island unfolds throughout the year, marking significant occasions in the Islamic calendar.
Eleven key moments punctuate the rhythmic cycle of nganggung, including Muuarram.
Rebu Kasat.
Ruah Maulid.
IsrAAo MiAorAj.
Ruah Kubur.
Nuzlul QurAoAn.
Malam Tujuh Likur.
Lebaran.
Puasa Enam.
Dua Hari Bulan Haji, and Milang Ari.
During these special days, the dulang, laden with an array of culinary offerings, is collectively carried to the designated venue, often a mosque or public square.
The commencement of nganggung is heralded by the resonant beats of the bedug, a traditional drum, or the rhythmic clatter of the takok-takok, a wooden clapper.
As the sound echoes through the community, residents gather, eager to participate in this shared ritual.
The arrival sequence determines the placement of the dulang, with the earliest arrivals securing their spot at the forefront, followed by others in a procession-like manner.
A sense of urgency permeates the air as the community, laden with their dulang, marches towards the designated The esteemed imam, kiai, government officials, and other prominent figures lead the procession, while children occupy the rear.
Upon reaching the venue, the arrangement of the dulang dictates the seating pattern, with participants facing each other across two rows.
14 SA.
Administrator of Kenanga Mosque.
Interview, 2024.
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The nganggung tradition in Bangka Island seamlessly interweaves religious observances with cultural expressions, creating a tapestry of spiritual and communal celebrations.
During the commemoration of AoAsyrA .
th of Muuarra.
, the recitation of AuasbiyallAhu wa niAoma al-wakl, niAoma al-mawlA wa niAoma al-narAy seventy times stands as a distinctive feature, complementing the tahll .
emembrance prayer.
and doa .
Similarly, the Rebu Kasat event, held on the last Wednesday morning of the month of afar, concludes with the recitation of a special prayer to ward off misfortune before the communal meal.
The Ruah Maulid, observed on the 12th of RabAo al-Awwal, features the recitation of the Kitab Barzanj.
Muuayyan/Naeam/Maruaban, and tahll.
The Maulid Nabi celebrations in Kemuja Village are enlivened with various festivals and religious During the IsrAAo MiAorAj event, the nganggung practice is characterized by the recitation of the history or srah of Prophet Muhammad pbuh, particularly focusing on the al-isrAAo wa al-miAorAj journey, which takes place every 27th of Rajab.
The nganggung ruwah kubur .
tradition, meanwhile, serves as a poignant tribute to ancestral spirits and departed loved ones (Auib al-uAja.
, held during the month of Ruwah or coinciding with Nisfu syaAobAn .
wo weeks before RamadA.
This meaningful gathering typically takes place at the village mosque, langgar .
rayer hal.
, or a mutually agreed-upon location.
The following day, the community embarks on a pilgrimage to the village cemetery, paying their respects to those who have passed away.
In several Bangka villages, the practice takes on a particularly festive atmosphere.
After engaging in religious rituals such as tahll .
emembrance prayer.
, recitations of Srat YAsn and other short surahs, and collective prayers at the village mosque, the community gathers at the balai desa .
illage hal.
for the nganggung feast.
Other than that, during the holy month of RamadAn, two nganggung events stand out: Nuzlul QurAoAn and Malam Tujuh Likur.
Nuzlul QurAoAn, commemorating the revelation of the Quran, takes place on the 17th night of RamadAn at the village mosques, often featuring a guest speaker to deliver a religious discourse.
Malam Tujuh Likur, observed on the 27th night of RamadAn, marks the completion of the QurAoanic recitation, followed by tahll .
emembrance prayer.
and doa .
The festive spirit of nganggung continues beyond RamadAn, extending to celebrations of Idul Fitri and Puasa Enam.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka Nganggung Puasa Enam takes place on the last day of the six-day fast in the month of SyawwAl, usually held on the final Friday of the month, coinciding with the breaking of the fast.
Nganggung Lebaran, observed during both Idul Fitri and Idul Adha, features a communal meal at the mosque following the Takbiran .
he eve of Eid Fit.
and Eid Meanwhile.
Nganggung Dua Hari Bulan Haji, held on the second night of the month of Dzulhijjah, takes place at the village In addition to tahll and doa, the recitation of the Kitab ManAqib of Syaikh Muhammad Samman distinguishes this particular nganggung event.
The nganggung tradition extends its reach to honor the passing of an individual, known as Milang Ari.
During the first day of mourning, the expenses associated with nganggung are borne by the bereaved family.
However, from the second night to the seventh night, the financial burden is shared among the surrounding neighbors, including the ketua Rukun Tetangga .
eighborhood association leade.
, the lurah .
illage hea.
, and other individuals willing to offer their condolences through charitable contributions.
This communal support system ensures that the financial burden does not solely fall upon the bereaved family, reflecting a long-standing tradition of mutual assistance and shared responsibility.
On the seventh day, the nganggung ceremony takes place at the village mosque, commencing after the Isha prayer.
The gathering involves the recitation of Srat YAsn, short surahs, tahll .
emembrance prayer.
, and doa .
, led by one or two designated imams .
espected elders or individuals perceived as possessing religious The ceremony concludes with a communal meal.
The nganggung Milang Ari tradition extends beyond the initial seven nights, with additional observances held on specific nights thereafter, including nyelawe .
he 25th nigh.
, malam empat puluh .
he 40th nigh.
, and ngeratus or nyeratus .
he 100th nigh.
These subsequent gatherings take place at the home of the deceased, providing ongoing opportunities for community members to offer their condolences and support to the bereaved family.
Besides Milang Ari.
Nganggung tradition is also celebrated during the other Islamic celebration event.
The Islamic celebration event in nganggung tradition, for detailed info, is presented in Table 1.
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Table 1.
Religious Occasions on which the Nganggung Tradition is Observed No.
Key Moments Time Muuarram (AoAsyrA) 10th of Muuarram Rebu Kasat Last Wednesday of afar Ruah Maulid 12th of RabAo al-Awwal IsrAAo MiAorAj 27th of Rajab Ruah Kubur (Nisfu Sya'bA.
Mid-Sha'ban .
wo weeks RamadA.
Nuzlul QurAoAn 17th of RamadAn Malam Tujuh Likur 27th of RamadAn Lebaran (Aod alFir and Aod alAsuA) 1st of SyawwAl & 10th of Dh al-ijjah Puasa Enam Final Friday of SyawwAl Dua Hari 2nd of Dh Description of the Nganggung Tradition The recitation of AuuasbiyallAhu wa niAoma al-waklAy seventy times, complemented by tahll and supplications .
A special prayer to ward off misfortune, followed by a communal meal.
Recitation of the Kitab Barzanj.
Muuayyan/Naeam/Maruaban, and tahll.
The Maulid Nabi celebrations in Kemuja Village include festivals and religious Commemorates the al-isrAAo wa almiAorAj journey of Prophet Muhammad pbuh, with storytelling and community A tribute to the departed, including tahll, recitation of Srat YAsn, and prayers.
Community members also visit the village cemetery to pay respects to Commemoration of the revelation of the Quran, marked by religious discourse in the mosque.
Celebration of Quranic recitation completion, followed by tahll and A communal meal is shared at the mosque after the Takbiran (Eid Ev.
and Eid prayers.
Marking the end of the six-day fast in SyawwAl, with a communal meal and breaking of the fast.
Commemorated at the village al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka Bulan Haji al-ijjah Milang Ari 7th, 25th, 40th, and 100th days after a death mosque with tahll, doa, and the recitation of Kitab ManAkib of Syaikh Muhammad Samman.
Mourning ceremonies held on specific nights after death, with the recitation of Srat YAsn, tahll, and prayers, culminating in a communal meal.
Table 1 details religious occasions during which the nganggung tradition is practiced in Bangka Island.
These events align with important moments in the Islamic calendar and are marked by communal gatherings.
In addition to these religious dates, nganggung is also observed on non-religious occasions, such as weddings and community events.
One notable event is Nganggung Seribu Dulang, typically held during special celebrations, where a thousand dishes .
are prepared and shared among participants.
The preparation and sharing of food during Nganggung Seribu Dulang reflect local culinary traditions and the importance of hospitality in Bangka The collective act of carrying and presenting the dulang reinforces a sense of community and shared responsibility, highlighting the broader cultural significance of nganggung as it serves not only as a religious observance but also as a social tradition that strengthens community ties throughout various aspects of life in Bangka.
Strengthening Relations Between Traditional and Modern Islam through Local Wisdom The Malay Muslim community on Bangka Island adheres to AshAoariyah theology in the realm of Tawud .
, the ShafiAoi school of jurisprudence, and the traditional ethical Sufism of Imam alGhazali.
This blend of religious principles and longstanding customary practices has given rise to the concept of Autraditional IslamAy in the region, as formulated by Dhofier, who characterizes such groups as remaining firmly anchored in the thoughts of scholars of fiqh (Islamic la.
, uadth .
rophetic tradition.
, tafsr (Quranic exegesi.
, tawud, and Sufism from the 7th to the 13th centuries CE.
15 Zamakhsyari Dhofier.
Tradisi Pesantren.
Studi tentang Pandangan Hidup Kyai (Jakarta: LP3ES, 1.
, 1.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
ZulkifliAos research corroborates the deep-rootedness of traditional Islam in Bangka, particularly in rural areas like Kemuja and Kenanga He further notes that, on a broader scale, there have been instances of intersection between traditional and modernist Islamic groups, primarily in urban-rural contexts.
Modernist Islam, in contrast, seeks to reinterpret Islamic teachings to align more closely with contemporary values and rational thought.
It emphasizes a return to the original texts of the Quran and uadth, advocating for reform and the application of reason in understanding Islam.
Traditional Islam is often culturally linked to Nahdlatul Ulama, while modernist Islam is associated with Muhammadiyah.
Traditional Islam has responded to these interactions by strengthening its authority, particularly in rural strongholds.
As a result, traditional Islam remains the majority tradition, while modernist Islam occupies a minority position with a significant numerical gap.
In response to the changing landscape of religious thought, traditional Islam in Bangka Island has adopted a more inclusive approach, welcoming individuals from diverse backgrounds into their This openness, however, is tempered by the need to preserve their core identity and avoid transgressing certain boundaries, particularly those related to faith and ancestral wisdom.
One manifestation of this openness is the nganggung tradition.
Traditionally reserved for members of the community, nganggung gatherings have now become inclusive spaces, welcoming both Muslims and non-Muslims.
In the villages of Kemuja and Kenanga, modernist Muslims actively participate in nganggung, from preparing the offerings to joining the communal meal.
This level of engagement is particularly evident during the grandest nganggung celebration in Kenanga, held annually during the month of Muuarram, where a diverse mix of individuals, including modernist Muslims and nonMuslims, come together to share in the festivities.
The nganggung tradition in Bangka Island exemplifies the dynamic interplay between tradition and modernity as evident in various aspects of the practice below:
First, culinary offerings on dulang.
The traditional spread of nasi cerak .
teamed ric.
, side dishes, and ketan-based delicacies, a hallmark of Bangka Malay cuisine, remains a central feature of the 16 Zulkifli.
Kontinuitas Islam Tradisional di Bangka.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka dulang .
ommunal tra.
during nganggung gatherings.
However, over time, there has been a gradual shift towards incorporating additional food items, including fruits and other local specialties.
In Kenanga, for instance, bolu koju .
ponge cak.
is a common addition, while in other areas, dodol .
weet sticky rice cak.
and wajik .
lutinous rice cak.
are often included.
AuThe nganggung tradition extends beyond the single day of 1 Muuarram, including 2 Muuarram.
On 1 Muuarram, each household head prepares a dulang .
ommunal tra.
filled with nasi cerak .
teamed ric.
and an assortment of side dishes.
A unique confection known as bolu koju is also The dulang is carried from the balai kampong .
illage hal.
or the old mosque to the Masjid Jamik alMukminun.
The bolu koju is transported in a special krito surong .
arrying baske.
The entire village community participates in this event, including newcomers and even non-Muslims.
On 2 Muuarram, a mass cukor masal .
aircutting ceremon.
is held for children between the ages of seven months and one year.
Only kue-kue .
weet pastrie.
are brought as offerings for this occasion.
The children are carried by their mothers, while the men bring coconuts.
special dish, ayem tim .
n old black kampong chicke.
, is also prepared.
Ayem tim is cooked in a unique container with a paser .
on top.
Ay17 While the majority of the villagers adhere to traditional Islamic values, they have not rejected the introduction of new elements in the technical implementation of nganggung, such as the preparation of specific dishes like bolu koju and ayem tim, as well as communal involvement of the entire village, including newcomers and nonMuslims, demonstrating a willingness to adapt and embrace change.
This openness stems from a desire to preserve their cultural heritage .
arisan atok-nek in Bangk.
, while simultaneously adopting aspects of modernity perceived as beneficial.
As a result, kinship ties remain strong, fostering harmony, peace, and mutual interaction within the A small minority of villagers belonging to modernist 17 SE and SA.
Administrators of Kenanga Mosque.
Interview, 2024.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
Islamic groups also actively participate in nganggung traditions.
The evolving nature of the food offerings brought during nganggung gatherings is not met with resistance, as it does not diminish the essence of the tradition.
In addition to traditional rice-based dishes, contemporary offerings include fruits such as grapes, oranges, and Sweet pastries and snacks now encompass items beyond ketan-based delicacies, such as fried meatballs, crispy tofu, and others.
Practicality has also influenced the choice of main dishes, with satay and lontong .
ice cakes in coconut milk sauc.
becoming popular These changes reflect the evolving nature of society and the desire for convenience in food preparation.
Second, ritual practice.
As previously discussed, the ritualistic composition of the nganggung tradition aligns with the characteristics of traditional Islam.
The ritual leader is an individual recognized for their religious authority and embodiment of BangkaAos local wisdom, typically referred to as guruAikiai .
title commonly used in Java and Madur.
In recent times, the title kiai has also gained wider The congregation presents affirms the prayers and Notably, nganggung has never witnessed a modernist Islamic figure leading the rituals and prayers.
While modernists are accustomed to silent .
emembrance of Go.
in contrast to the loud recitation .
of rituals and prayers practiced by traditional Islam, their numerical presence within the community remains significantly smaller than that of traditional.
Nonetheless, they do not raise objections, acknowledging that nganggungAos historical roots lie with the village populace, predominantly traditional Muslims.
Innovative elements within the nganggung tradition have also played a role in attracting the participation of modernist Muslims.
According to our observations, for instance, the Nganggung Seribu Dulang (Thousand Tray of Nganggun.
event, held at a football field instead of the traditional village mosque.
Masjid Rahmatuddin, incorporates various competitions and activities.
Visiting homes in Kemuja village during nganggung has become a particularly popular phenomenon due to the lively atmosphere.
Anyone is welcome to attend and enjoy the food, without restrictions based on family or close relatives.
Traditional and modernist Muslims, and even non18 AS.
Chief administrator of Raudhatussolihin Mosque.
Bangka.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka Muslims, dedicate their free time to visit Kemuja village.
This openness exemplifies the willingness of traditionalists, as the custodians of nganggung preservation in Bangka.
Third, symbol or attribute.
The use of religious attributes and symbols in the nganggung tradition reflects the distinct patterns of both traditional and modernist Islam.
While traditional Islam tends to emphasize symbolic elements, modernist Islam places a greater focus on substance.
Modernist Muslims are not bound by specific attributes, particularly in ritual practices, prioritizing the fulfillment of religious Their understanding of the symbols embedded within the nganggung tradition aligns with explanations provided earlier, particularly regarding symbolism present in the food and the technical aspects of its implementation.
Additionally, they do not perceive the attributes as restrictive.
In Kemuja village, when the nganggung gathering takes place at the mosque, men dress as they would for daily prayers: sarong, shirt, and kopiah .
However, when the gathering is held at a location other than the mosque, such as a house or other agreed-upon venue, long pants are generally The villagers of Kemuja who adhere to traditional Islam are not accustomed to carrying tasbih .
rayer bead.
for dhikr .
emembrance of Go.
, even during nganggung gatherings.
This reflects their approach to integration within the community, which has attracted the participation of modernist Muslims in nganggung activities.
AuThe dress code for nganggung gatherings varies depending on the location.
When held at a house, men typically wear pants, with sarongs less common.
Exceptions may include the guru/kyai .
itual leade.
Even in instances where men are not wearing kopiah .
, they are rarely reprimanded.
Similarly, congregation members refrain from criticism and allow individuals to dress as they see fit.
Ay19 19 AA.
Chief administrator of Kemuja Mosque.
Interview, 2024.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
The dulang, a communal tray, serves as a significant symbol within the nganggung tradition.
While the majority of the community acknowledges its importance, there has been an adaptation to changing times, with some individuals opting for alternative containers such as stacked rantang .
iered food container.
or other This shift undoubtedly diminishes the symbolic representation inherent in the dulang.
However, it is not considered a transgression, and those who choose alternative containers are not barred from participating in nganggung.
Fourth, a system of belief.
Sulaiman, a prominent figure in the Kemuja mosque, explains that traditional Muslims perceive nganggung as a longstanding value that must be preserved.
This belief stems from the conviction that the traditionAos continued existence in the village is a testament to IjtihAd .
ndependent reasonin.
of local scholars and figures, who have elevated it to the status of al-AoAdah almuuakkamah .
stablished custo.
, indicating that the custom is considered a legal reference point.
This implies that the custom is supported by ijmAAo .
onsensus among scholar.
, with ijmAAo positioned as one of the sources of Islamic law after the QurAoAn, uadth, and qiyAs .
Participating in nganggung is therefore considered a religious obligation for traditional Muslims.
Failure to do so is deemed AosinfulAo and may result in social sanctions or even ostracism.
Modernist Muslims, while understanding this perspective, do not view the tradition as mandatory or even recommended.
Nonetheless, they are motivated to participate due to various factors, such as expressing gratitude, giving alms, and promoting social welfare.
Almost no one misses nganggung gathering unless they have a valid The nganggung tradition fosters a space for integration between traditional and modernist Islam.
This is evident in .
the evolving food presentation methods, where new tools and transportation styles are accepted.
the practice itself, allowing modernist participation within traditional guidelines.
the belief system, where participation is a social obligation rather than a religious mandate for modernists.
the flexible dress code, accommodating diverse clothing choices for both groups.
The differences in religious perspectives do not obscure the main goal of nganggung, which is reflected in its philosophical meaning and the harmonious atmosphere it strives to maintain.
Modernist Muslims al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka demonstrate flexibility by adapting to certain aspects, while traditionalists embrace specific innovations.
Ultimately, nganggung serves as a melting pot, integrating these Islamic interpretations and solidifying itself as a cornerstone of BangkaAos cultural identity.
Maintaining Nganggung: MaqAid asy-SyarAoah and the Sustainability of Local Wisdom in Fostering Harmony The persistence of nganggung tradition serves as a testament to its cultural significance and its potential to contribute to the civilizational development of BangkaAos communities.
Beyond its role as a melting pot for the integration of traditional and modern Islam, nganggungAos embodiment of local wisdom provides a compelling rationale for its continued preservation.
The overall enthusiasm of BangkaAos inhabitants further reinforces the importance of this However, as nganggung intersects with the dynamics of modern life, a crucial challenge emerges: ensuring that the sacred local wisdom embedded within the tradition is not eroded by excessive enthusiasm, thereby reducing nganggung to a mere pragmatic, symbolic, and ahistorical ritual, even as it undergoes shifts that do not undermine its core elements.
20 The local wisdom embedded in nganggung, a testament to the wisdom of past generations in the village, must be continually rekindled through an awareness of the traditionAos multifaceted nature, encompassing ideal forms, behavioral expressions, and material artifacts.
When nganggung is positioned as an ideal form, it embodies powerful ideas, thoughts, theories, and even ideologies.
As a microcosm, humanity must acknowledge the absolute power of God.
Objectifying GodAos creation represents humanityAos caliphate on Earth in pursuit of eternal bliss.
This position demands continuous awareness across generations, regardless of ideologyAiwhether traditionalist or modernist Islam, or individual boundariesAithat the highest aspiration of Islam, or maqAid asy-syarAoah, is tied to human 20 Daniel H.
Stein.
Nicholas M.
Hobson, and Juliana Schroeder.
AuA Sacred Commitment: How Rituals Promote Group Survival,Ay Current Opinion in Psychology 40 .
: 114Ae20, https://doi.
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21 Rusydi Sulaiman.
AuDinamika Peradaban Kampung di Bangka,Ay MawaAoIzh:
Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan 10, no.
: 190Ae213, https://doi.
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al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
and civilizational development.
22 Ibn AoAshur, for instance, refers to this as maqAid al-AoAmmah .
omprehensive objective.
Its elements include al-musAwah .
, al-taAoAwun .
utual assistanc.
, altasAmun .
, and al-takAful .
ocial insuranc.
These values are derived from the universal content of QurAoanic verses such as QS.
AlujurAt .
: 13 and Al-MAidah .
: 2.
These provide the foundation for building the civilization desired by Islam, assuming that the fruits of Islamic law will flourish in a harmonious social climate free from division and enmity.
The willingness of traditionalist Muslims, as the majority, to regard modernist Muslims equally in the nganggung ceremony and the active involvement of modernist Muslims are sufficient grounds to develop al-musAwah.
This means differences in viewing the relationship between tradition and Islamic law can remain in peopleAos thought or limited circles, but in practice, the teachings of al-taAoAwun, al-tasAmun, and al-takAful should take precedence.
This condition ultimately maximizes the potential for the five main principles .
abAdiAo al-khamsa.
of Islamic law orientationAipreservation of religion, life, property, lineage, and intellectAito succeed.
As a behavior, nganggung is a tradition that reflects local wisdom values in society.
The nganggung tradition and preceding stages like memarung .
he process of preparing and cultivating 22 Muhammad Munir and Muhammad Tayyeb Nadeem.
AuMaqAid al-Shar Aoah Between Classical and Postmodern Periods: An Advanced Islamic Juridical Context,Ay MEI:
MaaErif-e-IslaEmiE .
6Ae7, https://ojs.
pk/index.
php/jmi/article/view/1442.
Azhar.
AuIslamic Law Reform in Indonesia from the Perspective of MaqAid asy-SyarAoah: KerinciAos Intellectual Views,Ay Samarah .
750Ae69, https://doi.
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Rahmatiah et al.
AuStrict Liability and Product Safety: The Case of Dangerous Syrup in Indonesia in the MaqAid asy-SyarAoah Perspective,Ay Ahkam: Jurnal Ilmu Syariah 23, no.
: 543Ae62, https://doi.
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23 Ulul Umami and Abdul Ghofur.
AuHuman Rights in MaqAid asy-SyarAoah alAmmah: A Perspective of Ibn AoAshr,Ay Al-Ahkam: Jurnal Pemikiran Hukum dan Islam 32, 1 .
: 91, https://doi.
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Mohamed El Tahir El-Mesawi.
AuMaqAid Al-Shar'ah: Meaning.
Scope and Ramifications,Ay Al-Shajarah, 2020, 284, https://doi.
org/https://doi.
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24 Iffatin Nur.
Syahrul Adam, and M.
Ngizzul Muttaqien.
AuMaqAid asySyarAoah: The Main Reference and Ethical-Spiritual Foundation for the Dynamization Process of Islamic Law,Ay Ahkam: Jurnal Ilmu Syariah 20, no.
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https://doi.
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al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka farmland, with harvested crops donated during the nganggung ceremon.
, panggung .
shelter in the farm for resting and storing harvest.
, bubung .
cluster of huts forming a small or large farming settlemen.
, and kampung in Malay cosmology collectively form a systematic expression of these local wisdom values for the As material artifacts, nganggung contains attributes or symbols with specific philosophical meanings, such as the tudung saji .
ood cove.
While animals use symbolic signals to interact, humans, with greater intelligence and wisdom, develop these symbols into more sophisticated and civilized expressions.
25 These symbols are not just tools for communication but also a means to reinforce cultural and traditional values, connect past generations with the present, and maintain continuity of culture and identity.
These elements form the core of a culture that can be strengthened to reflect deep-rooted traditions, passed down from generation to generation as Authe forms of artistic heritage of a particular culture.
Ay However, culture is relative, evolving based on human creativity, taste, initiative, and effort.
Culture is also secondary, being an expression of religion, subordinated to the primary and absolute religion sourced from God as Authe ultimate Ay The nganggung tradition, as a legacy from the past, combined with innovation, enhances the unity among Muslims .
khuwwah islAmiya.
and disciplines them in social organization.
Strengthening this unity also involves countering ideologies that attempt to separate local wisdom from Islam, ultimately disrupting societal order.
26 This includes transnational ideologies that are often unwelcoming to the 25 Aris Susanto et al.
AuPenguatan Nilai-Nilai Luhur Kerajaan Kesultanan Buton Pada Mahasiswa STKIP Pelita Nusantara Buton dalam Implementasi Pendidikan Karakter Berbasis Kearifan Lokal Budaya Buton,Ay Journal of Human And Education .
399Ae403, https://doi.
org/https://doi.
org/10.
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Syed Agung Afandi.
Reski Lestari, and Muslim Afandi.
AuCollaborative Governance in Preserving the Malay Culture of Riau,Ay Jurnal Ilmiah Peuradeun 9, no.
: 483Ae500, https://doi.
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26 Ahmad Sihabul Millah.
Yuni MaAorufah, and Khoirul Imam.
AuHabituation of Local Culture in Order to Prevent Religious Radicalism in Sukoharjo.
Central Java,Ay Esensia:
Jurnal Ilmu-Ilmu Ushuluddin .
199Ae208, https://doi.
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Daud Pandie et al.
AuThe Construction of Ethnoreligious Identity among Muslims and Christians in Rote Ndao Regency.
Indonesia,Ay IJoReSH: Indonesian Journal of Religion.
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al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 Rusydi Sulaiman, et al.
continuity of local Islamic traditions.
27 The participation of everyone is motivated without ignoring the contributions of religious authorities and community leaders who have brought nganggung from its historical roots to its most contemporary form.
Conclusion The nganggung tradition serves as a powerful reflection of local wisdom, fostering integration between traditional and modern Islam in Bangka, while simultaneously uniting all segments of society.
the villages of Kemuja and Kenanga, this integration manifests in the active participation of modern Islam adherents, even though the nganggung practice is deeply rooted in traditional Islam.
This study reveals that this integration represents an advanced stage following the emergence of adaptation awareness and goal alignment, where modern Islam recognizes the need to preserve the harmony and philosophical depth of nganggung.
On the other hand, traditional Islam, as the majority force, remains highly receptive to the involvement of all segments of society.
While some aspects of nganggung have undergone shifts, these changes have not touched upon the traditionAos core elements.
As a vessel for Islamic harmony .
khuwwah islAmiya.
, nganggung should be continuously promoted so that its preservation goes beyond superficiality, fostering a deeper understanding based on the strong combination of maqAid asySyarAoah and its inherent local wisdom.
Given the limitations of this study, such as its focus on a specific geographical area and the reliance on interviews and participatory observationAibroader influences, including digitalization and evolving societal dynamics, were not fully addressed.
Further research on nganggung and its relationship with traditional and modern Islam is highly encouraged.
Utilizing alternative perspectives and approaches, such as examining the challenges posed by the digital age, the rise of individualism, and 27 Zulkifli.
AuStruggling for Islamic Caliphate in a Changing Malay Society,Ay Ulumuna 28, no.
: 224Ae56, https://doi.
org/10.
20414/ujis.
28 Nicholas M.
Hobson et al.
AuThe Psychology of Rituals: An Integrative Review and Process-Based Framework,Ay Personality and Social Psychology Review 22, 3 .
: 260Ae84, https://doi.
org/10.
1177/1088868317734944.
Makmun SyarAoi.
AuMohammed ArkounAos Thought on Sharia Deconstruction: A Historical and Anthropological Approach,Ay Mazahib Jurnal Pemikiran Hukum Islam 21, no.
291Ae314, https://doi.
org/10.
21093/mj.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 356-383 The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka the intensification of identity politics, can enrich our understanding of this intricate dynamic.
Acknowledment We express our heartfelt gratitude to Abdullah.
Chief Administrator of Kemuja Mosque.
Ahmad Elvian.
Bustami Rahman, and Syarif Hidayatullah, academics from Bangka.
Guru Abdussomad.
Chief Administrator of Raudhatussolihin Mosque.
community leaders Mardani Khatib.
Zaman Zahri.
Sulaiman H.
Ahmad.
Zayadi.
Japri, and Husaini.
Suparjan.
Erpawi.
Suharda (Kenanga Mosque Suryanto.
Sofyan Abdurrahman.
Bakhtiar Harmi.
Idrus.
Nusro (Kemuja Mosque administrator.
and Saifuddin Zuhri from Yogyakarta.
Your invaluable support and insights were essential to this study.
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