Abstract
Tradition of ‘turun mandi’ in Minangkabau, especially in Solok, Kenagarian Selayo is a hereditary tradition, and it is a tradition to be grateful for the blessings given by Allah in the form of a newborn baby. Before the tradition done, there are various preparations prepared by the baby's mother’s family, and also from the ‘bako’. The values contained in the tradition ‘turun mandi’ in kenagarian Selayo is to introduce children to the natural environment, feel the diversity of life and strengthen the relationship between father’s family and mother's family.
Keywords: Analysis Values, Traditions of ‘Turun Mandi’, Minangkabau
Abstrak
Tradisi turun mandi dalam masyarakat Minangkabau di kenagarian Selayo Kabupaten Solok merupakan tradisi yang turun temurun, dan merupakan tradisi untuk mensyukuri atas nikmat yang diberikan oleh Allah SWT berupa bayi yang baru lahir. Sebelum pelaksanaan turun mandi, ada berbagai persiapan yang dipersiapkan oleh keluarga ibu bayi, dan juga dari pihak bako bayi. Nilai-nilai yang terdapat dalam tradisi turun mandi di kenegarian Selayo ini adalah memperkenalkan anak dengan lingkungan alam skitarnya, merasakan aneka ragam kehidupan dan mempererat hubungan silaturrahmi antara keluarga ayah dan keluarga ibu.
Kata Kunci: Analisis Nilai, Tradisi Turun Mandi, Minangkabau
A new era of resolving the conflicts in the three southern border provinces of Thailand began in the time of Field Marshal Sarit Thanarat (1959-1963), with an assimilationist policy toward the Malay Muslims of the three southern provinces. This involved not only assimilation through educational, economic, and social development policies but also assimilation of the Malay Muslims in the southern border provinces with the Muslims of the central areas of Thailand through variou sgovernment projects, such as the dhammacharika project. These projects initially began with an emphasis on the religious leaders of the communities, on bringing Muslim students on field trips to Bangkok, and on providing instruction and training for Muslim women. All of these projects received support from various Muslim associations and organizations in central Thailand. Eventhough this assimilationist policy might be viewed as destroying the religious and cultural identity of Malay-Muslims in Yala, Pattani, and Narathiwat provinces. The field research data show that not only their education routes correlate with differences of status, family background, class, and degree of austerity inreligious practice, but the differences among the Muslim countries where they studied also have important effects on their identity formation and consequent Malay-Muslim consciousness. All of these differences also had significant effects on their social roles and statuses after returning to work in their hometown areas, and have also had important effects on the ways in which Muslim women of this area display their piety.
Era baru menyelesaikan konflik etnik Thailand di tiga provinsi perbatasan selatan telah dimulai pada saat Field Marshal Sarit Thanarat (1959-1963), dengan kebijakan asimilasi terhadap Muslim Melayu. Hal ini tidak hanya melibatkan asimilasi melalui kebijakan pendidikan, ekonomi, dan sosial tetapi juga asimilasi Muslim Mayu dengan Muslim dari daerah Thai pusat melalui berbagai proyek pemerintah, seperti proyek dhammacharika. Proyek-proyek ini awalnya dimulai dengan penekanan pada para pemimpin agama dari masyarakat, untuk membawa siswa Muslim dengan kunjungan lapangan ke Bangkok, dan pelatihan bagi perempuan Muslim. Semua proyek ini mendapat duku
Islamic economics was born from the spirit of Islamization of science. It was a response to the problems and realities of Muslims who face malaise in the middle of the feud ideologies of capitalism and socialism. However, after the Islamisation process took place, there were some fundamental problems: the hegemony of the market, popularism of Islamic economics as a result of the crisis of epistemology. This is the new face of Islamic economics stub of post-Islamism. The economic problems, particularly in Indonesia, should be viewed as a complex things, then analyze and tie the formulation of solution must alsobe done by the complex or plural approach. For this purpose, it would be required a pilot of a systematic framework of Islamic economics epistemology in the world view of Islam. At this point, indonesialize the Islamic economics is part of efforts to establish an economic framework in accordance with the spirit and rich culture of indigenous people of Indonesia. Moreover, in the context of the postmodernist paradigm of economic development, local wisdom should be involved in economic development which is an effort to actualize the sustainable economic development
Sebagai disiplin ilmu, ekonomi Islam lahir dari semangat islamisasi ilmu pengetahuan. Ia merupakan respon terhadap persoalan dan realitas umat muslim yang mengalami malaise di tengah perseteruan ideologi kapitalisme dan sosialisme. Namun, setelah proses islamisasi itu berlangsung, terdapat persoalan mendasar: yaitu hegemoni pasar, popularisme ekonomi Islam sebagai dampak dari krisis epistemologi. Inilah yang menjadi wajah baru rintisan ilmu ekonomi islam pos-islamisme. Berangkat dari permasalahan ekonomi, khususnya di Indonesia, semestinya dilihat secara kompleks, maka mengurai dan merajut formulasi solusinya harus pula dengan pendekatan yang kompleks atau plural. Untuk tujuan ini, maka diperlukan sebuah rintisan kerangka epistemologi ekonomi Islam yang tersistem dalam world view Islam Pada titik ini, mengindonesiakan ekonomi Islam merupakan bagian dari upaya membentuk kerangka ekonomi yang sesuai dengan nafas budaya dan kearifan lokal masyarakat Indonesia yang sangat kaya. Terlebih, dalam konteks paradigma pembangunan ekonomi pascamodernis, semestinya melibatkan kearifan lokal dalam pembangunan ekonomi yang merupakan upaya mewujudkan pembangunan ekonomi yang berkelanjutan (sustainable development)
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