Islamic Spiritual Education in the Tradition of Bapalas Bidan In Banjar Tribe, Indonesia
Keywords:
Banjar tribe, bapalas bidan, Islamic spiritual education
Abstract
The multidimensional crisis that encourages the importance of developing a spiritual education model based on ethnopedagogy is the background of this research. The goal is to find the content of Islamic spiritual education in the tradition of bapalas bidan or batapung tawar, which is a rite of passage for the early life stage of the Banjar tribe. This qualitative research used an ethnometodological design in the Banjar Hulu and Banjar Batang Banyu areas represented by Hulu Sungai Selatan and Tapin Districts, with criteria-based subjects, combined quouta types and comparisons between cases. Data were collected by engaging observation and in-depth interviews; analyzed by modification of Spradley's cyclic model, which checked its validity according to the degree of trust, transferability, dependence, and certainty. This study found that the tradition of bapalas bidan can be categorized as a form of spiritual education based on the religion of Islam. At a philosophical level, this tradition symbolizes the trilogical relationship: God-man-nature through a process of meaning in the form of tabarruk and tafâ'ul towards the ideal Banjar personality, namely baiman, bauntung, and batuah. Psychologically, this tradition is an expression of gratitude and moral responsibility to prepare an initial environment that is conducive to human spiritual development. As for theoretical education, this tradition describes the transfer of knowledge and spiritual transfer of values which is supported by the findings of neuroscience so that it can be reconstructed in ethnopedagogy-based learning models.
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References
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Edung, T. (2019). Fungsi Balian Palas Bidan di Ampah Kabupaten Barito Timur. Widya Katambung: Jurnal Filsafat Agama Hindu, 10(2), 58–77. https://doi.org/10.33363/wk.v3i02.399
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Gone, J., Blumstein, K., Dominic, D., Fox, N., Jacobs, J., Lynn, R. S., Martinez, M., & Tuomi, A. (2017). Teaching Tradition: Diverse Perspectives on the Pilot Urban American Indian Traditional Spirituality Program. American Journal of Community Psychology, 59(3–4), 382–389. https://doi.org/10.1002/ajcp.12144
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Hartatik. (2017). Jejak Budaya Dayak Meratus dalam Perspektif Etnoreligi. Ombak.
Herawati, N., Setyaningsih, & Herlambang, S. M. (2019). Peran Dukungan Keluarga dan Keharmonisan Perkawinan Orang Tua dalam Pendidikan Spiritual Anak. Wacana, 11(2), 213–221. http://dx.doi.org/10.13057/wacana.v11i2.147
Holmberg, A., Jensen, P., & Vetere, A. (2021). Spirituality – A Forgotten Dimension? Developing Spiritual Literacy in Family Therapy Practice. Journal of Family Therapy, 43(1), 78–95. https://doi.org/10.1111/1467-6427.12298
Ibn Fâris, A. (1979). Mu’jam Maqâyis al-Lughah. Dar al-Fikr.
Jamalie, Z. (2014). Akulturasi dan Kearifan Lokal dalam Tradisi Baayun Maulid pada Masyarakat Banjar. Jurnal El Harakah, 16(2), 234–254.
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Lang, A. (1898). The Making of Religion. Longmans, Green, and Co.
Leaman, O., & Ali, K. (2008). Islam: The Key Concepts. Routledge.
Mahzumi, M. A.-Q. A. S., & Fuad, A. J. (2019). Spiritual Education Through Ziarah Tradition in Syaikh Syamsuddin al-Wasil Tomb Kediri City. El-Harakah: Jurnal Budaya Islam, 21(2), 237–254. http://dx.doi.org/10.18860/el.v21i2.7030
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Mardia. (2016). Kontekstualisasi Nilai-Nilai Pendidikan Spiritual Terhadap Penguatan Budaya Assiddiang Masyarakat Bugis Kampung Guru Pinrang. Edukasia: Jurnal Penelitian Pendidikan Islam, 11(2), 225–252. https://www.researchgate.net/deref/http%3A%2F%2Fdx.doi.org%2F10.21043%2Fedukasia.v11i2.1725
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Moleong, L. J. (2005). Metodologi Penelitian Kualitatif (Edisi Revisi, Cet. ke-21). Remaja Rosdakarya.
Muhadjir, N. (2002). Metodologi Penelitian Kualitatif (Edisi IV, Cet. ke-2). Rake Sarasin.
Mujib, A. (2008). Pola Pengembangan Psikologi Islam oleh Mahasiswa Fakultas Psikologi UIN Syarif Hidayatullah Jakarta. Tazkiya: Jorunal of Psychology, 8(1), 428–447.
Muttaqin, A. (2012). Islam and The Changing Meaning of Spiritualitas and Spiritual in Contemporary Indonesia. Al-Jami’ah, 50(1), 23–56. https://doi.org/10.14421/ajis.2012.501.23-56
Nahrawi, I., & Hartono, D. (2017). Memberdayakan Pendidikan Spiritual Pencak Silat: Solusi Mewujudkan Kedamaian dalam Hidup Bermasyarakat. Jagad ’Alimussirry.
Najâtiy, M. U. (2001). Al-Qur’ân wa ‘Ilm an-Nafs (Cet. ke-7). Dâr asy-Syurûq.
Newberg, A. B., & Waldman, M. R. (2013). Gen Iman dalam Otak: Born to Believe (E. Y. Nukman, Trans.). Mizan.
Noor, I. (2013). Visi Spiritual Masyarakat Banjar. Al-Banjari, 12(2), 149–176.
Norsam. (2018). Upacara Bapalas Bidan di Kelurahan Lanjas Kecamatan Teweh Tengah Muara Teweh Ditinjau dalam Perspektif Pendidikan Islam. PPs IAIN Palangkaraya; Unpublished Document.
Nuha, A. U., & Nisak, F. F. (2020). Kearifan Lokal: Nilai dalam Mandi Kemabang Leson di Desa Gemblengan Kabupaten Wonosobo. ASNA: Jurnal Kependidikan Islam Dan Keagamaan, 2(1), 1–10.
Pargament, K. I. (2007). The Sacred Character of Community Life. American Journal of Community Psychology, 41(1–2), 22–34. https://doi.org/10.1007/s10464-007-9150-z
Rakhmat, J. (2007). Belajar Cerdas: Belajar Berbasiskan Otak (Cet. ke-7). Mizan Learning Center.
Resviya. (2020). Tradisi Bapalas Bidan dan Dinamikanya pada Masyarakat Suku Dayak Bakumpai di Kabupaten Barito Selatan. Jurnal Meretas, 7(1), 94–103.
Rigsby, B. (1999). Aboriginal People, Spirituality and the Traditional Ownership of Land. International Journal of Social Economics, 26(7/8/9), 963–976. https://doi.org/10.1108/03068299910245741
Rogers, C. R. (1995). On Becoming A Person. Houghton Mifflin Company.
Rosyida, D. A. (2016, August 9). Hubungan Agama dan Kearifan Lokal terhadap Perubahan Sosial Masyarakat Banjarmasin. International Conference On Social and Intellectual Transformation of the Contemporary Banjarese, Banjarmasin. http://idr.uin-antasari.ac.id/6236/
Rowkith, S., & Bhagwan, R. (2020). Honoring Tribal Spirituality in India: An Exploratory Study of Their Beliefs, Rituals and Healing Practices. Religions, 11(11), 1–16. https://doi.org/10.3390/rel11110549
Rozi, S. (2018). Melacak Jejak Spiritualitas Manusia dalam Tradisi Islam dan Barat. Tarbiya Islamia: Jurnal Pendidikan Dan Keislaman, 7(2), 149–164. https://doi.org/10.36815/tarbiya.v7i2.222
Rusydi, A. (2012). Husn al-Zhann: Konsep berpikir Positif dalam Perspektif Psikologi Islam dan Manfaatnya bagi Kesehatan Mental. Jurnal Proyeksi, Vol. 7, No. 1, h. 1-31. http://dx.doi.org/10.30659/jp.7.1.1-31
Ryandi. (2016). Pengalaman Spiritual Menurut Psikologi Transpersonal (Kajian Kritis Ilmu Tasawuf). Jurnal Kalimah, 14(2), 139–154. http://dx.doi.org/10.21111/klm.v14i2.609
Sarbaini. (2015). Pendidikan Berbasis Etnopedagogi: Baiman, Bauntung, dan Batuah, Eksplorasi Konsepsi dan Konten Pendidikan Urang Banjar. h. 427-440.
Setiadi, K. (2019). Pengaruh Kearifan Lokal dan Kecerdasan Spiritual terhadap Perilaku Peserta Didik. Jurnal Ilmiah Al-Jauhari, 4(1), 126–151. https://doi.org/doi.org/10.30603/jiaj.v4i1.850
Shapiah. (2015). Nilai-Nilai Pendidikan Islam dalam Tradisi Kelahiran pada Adat Banjar. Jurnal Mu’adalah, Vol. III, No. 1, h. 67-83.
Smaldino, S. E., Lowther, D. L., & Mims, C. (2019). Instructional Technology and Media for Learning (12th ed.). Pearson.
Steiner, R. (2004). The Spiritual Ground of Education (Revised Edition). Anthroposophic Press.
Subandi, A. (2018). Nilai Spiritual Tradisi Temu Manten Adat Jawa dalam Perspektif Masyarakat Buddhis. Jurnal Pendidikan, Sains, Sosial Dan Agama, 4(1), 43–56.
Subiyakto, B. (2006). Menelusuri Hubungan Sejarah Antara Suku Maanyan, Banjar, dan Majapahit. Jurnal Kebudayaan Kandil, Edisi 13 Tahun IV, 76–82.
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Published
2021-06-19
How to Cite
Harisuddin, A. (2021). Islamic Spiritual Education in the Tradition of Bapalas Bidan In Banjar Tribe, Indonesia. Dinamika Ilmu, 21(1), 81-100. https://doi.org/10.21093/di.v21i1.3050
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Articles
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