WARGA MUHAMMADIYAH DAN NU DI LAMONGAN MEMANDANG TRADISI TINGKEBAN
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Abstract
The Tingkeban tradition serves as one of important rituals besides the wedding and the
funeral. The fact indicates the reverse phenomenon of the splitting tendency among the
adherents of Muhammadiyah and NU in that the ritual bears as the social sphere of
the people. In this regard, it is important to fi rstly understand how the Muhammadiyah
and the NU adherents gave their response to the Tingkeban and its functionality. This
research uses Talcott Parsons’ Structural Functionalism that covered four premises of
AGIL that includes adaptation (A), goal attainment (G), integration(I) and latten
pattern maintenance (L). This fi eld research includes data collecting by observation,
documentation and interviews to the community leaders as well as covers a participant
observation using a qualitative approach on a descriptive-analytical data.
The study shows that fi rst, people consider the Tingkeban as Hindhu tradition and it
is a kind of novelty in Islam. In the Muhammadiyah’s view among Karangrejo people,
there is an exception between the Tingkeban and some other local tradition. Both are
truth, in their views, with a little difference in the Tingkeban practice in Karangrejo.
Secondly, the function of Tingkeban as action system can be describes as follows. (A)
Adaptation deals with slametan, landang/rewang and social invitation, (G) Goal
Attainment covers the ideal of rukun, harmonis, dan selamat, (I) integration deals
with the making of Procot cake as Tingkeban symbol and (L) latency refers to the
Grace to God. The function of Tingkeban is an effort to accomplish the harmony and
balance in a ‘society’ system. This signifi es the Tingkeban signifi cance as the Dawa
regulation in Karangrejo Karanggeneng Lamongan.
funeral. The fact indicates the reverse phenomenon of the splitting tendency among the
adherents of Muhammadiyah and NU in that the ritual bears as the social sphere of
the people. In this regard, it is important to fi rstly understand how the Muhammadiyah
and the NU adherents gave their response to the Tingkeban and its functionality. This
research uses Talcott Parsons’ Structural Functionalism that covered four premises of
AGIL that includes adaptation (A), goal attainment (G), integration(I) and latten
pattern maintenance (L). This fi eld research includes data collecting by observation,
documentation and interviews to the community leaders as well as covers a participant
observation using a qualitative approach on a descriptive-analytical data.
The study shows that fi rst, people consider the Tingkeban as Hindhu tradition and it
is a kind of novelty in Islam. In the Muhammadiyah’s view among Karangrejo people,
there is an exception between the Tingkeban and some other local tradition. Both are
truth, in their views, with a little difference in the Tingkeban practice in Karangrejo.
Secondly, the function of Tingkeban as action system can be describes as follows. (A)
Adaptation deals with slametan, landang/rewang and social invitation, (G) Goal
Attainment covers the ideal of rukun, harmonis, dan selamat, (I) integration deals
with the making of Procot cake as Tingkeban symbol and (L) latency refers to the
Grace to God. The function of Tingkeban is an effort to accomplish the harmony and
balance in a ‘society’ system. This signifi es the Tingkeban signifi cance as the Dawa
regulation in Karangrejo Karanggeneng Lamongan.
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