Islamic Spiritual Education in the Tradition of Bapalas Bidan In Banjar Tribe, Indonesia

Ahmad Harisuddin

doi:10.21093/di.v21i1.3050

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.

Highlights

The procession of the bapalas bidan with the name batapung tawar which is a typical case was found in Jambu Hulu Village, in the following order: (1) the recitation of doa selamat; (2) bathe the baby like a normal bath; (3) the ritual of swinging a wrapped rock, so as not to fall, even if the fall is not injured like a stone, while around the swing rice is provided so that it is cheap for sustenance, fish to always remember their parents, because Banjar people always look for fish as side dishes, a cup or a hand washing container in order to choose good and halal food such as someone who is cleaning hands, and candles so that the heart is bright so that it is easy to study; (4) the ritual of tapung tawar in which the mother sits holding the baby while stretching her legs toward the swing, the midwife describes the hair of the mother and continues blowing selawat and sprinkling tapung tawar water to the mother, baby and audience; and (5) fighting over coins and cakes by the audience, which means an habit from childhood to like charity (I-06)
The study of Gone et al shows that spiritual traditions do not just disappear amidst the hegemony of globalization (Gone et al, 2017). This geneology of spiritual education can be traced from the idea of a soul or spirit in ancient humans that emerged through their experiences in dreams, namely the feeling of visiting a certain place, as if something inside them was able to leave the body and roam everywhere, as well as being able to acquire knowledge that could not be obtained while on guard (Lang, 1898)
The Banjar tribe, as an integral part of the Indonesian nation which is centered in the Province of South Kalimantan, is parts of Central Kalimantan, and parts of East Kalimantan, has long been known to have various traditions that contain spiritual education (Noor, 2013)

Summary

Introduction

The procession of the bapalas bidan with the name batapung tawar which is a typical case was found in Jambu Hulu Village, in the following order: (1) the recitation of doa selamat; (2) bathe the baby like a normal bath; (3) the ritual of swinging a wrapped rock, so as not to fall, even if the fall is not injured like a stone, while around the swing rice is provided so that it is cheap for sustenance, fish to always remember their parents, because Banjar people always look for fish as side dishes, a cup or a hand washing container in order to choose good and halal food such as someone who is cleaning hands, and candles so that the heart is bright so that it is easy to study; (4) the ritual of tapung tawar in which the mother sits holding the baby while stretching her legs toward the swing, the midwife describes the hair of the mother and continues blowing selawat and sprinkling tapung tawar water to the mother, baby and audience; and (5) fighting over coins and cakes by the audience, which means an habit from childhood to like charity (I-06).

Objectives

Results

Conclusion