Monday, November 21, 2011

KOBHUNG AS ELEMENTS OF HOUSING TRADITIONAL IN MADURA

In order Madura building, "Kobung" occupies an important position. This building became the center taneyan. Almost all buildings have kobung families in Madura. This is unique in Madura. Located next to the average Western besides indicating the direction of Qibla, also easy to oversee the security of the family environment.
Among kobung function, other than as a resting place and the gathering of family and relatives, as well as a place to receive guests and the family worship. Most importantly, of the many functions kobung - is as heir to the tradition of the noble values of Madura. Sublime is always emphasized the value of decency, honor, and religion. In this paper, kobung assumed to be able to form a strong generation of Madura tradition, has a noble soul, respect and courtesy, as well as a sense of belonging and responsibility towards the homeland.
If we walk in the country side Madura, we will find a house with buildings in groups. Inter-house group usually consists of one or two houses, “Langar” - in Pamekasan building is also called kobung violated - and the cage. Order of the building is usually called “Taneyan” or pages that surrounded the house and other buildings.
In rural-rural Madura, this building (kobung or langgar) almost certainly exist in each group and until now still exist function. Once the importance of this building so that there is the assumption that the Madurese community without kobung taneyan deemed incomplete or broken, or with other terms “camplang alias ta’ genna'.”
With so many langgar or kobung buildings, Hamka concluded that for the people of Madura, a custom break is a major addition to other traditions that have not been uncovered by the traditions of modern Western influences, which in other areas many have faded. For example do not wear cap or cap if the prayer in the mosque would have been cautioned or even stoned. Hamka want to mention that the Madurese are a religious community (Muslims) are at once unique, because such buildings are not found in other areas. Hamka apparently does not distinguish between Langar and kobung, he tends to equate the two functions. Though there are significant differences between the broken and kobung. Kobung Pamekasan people call it, or langgar kene’ in areas other Madura-a family retreat, a place to receive guests and accommodation, where the family worship, and sometimes also a gathering place youth. Almost certain that every home in Viet Nam - both devout Muslim or not - have langgar kene’ atau kobung. While the break is as devoted as non-formal institutions where chanting the Qur'an and other classical Islamic sciences. This building was home Kyai or teacher of the Koran.
Community Madura old days, kobung has significance in his life, not only serves as a resort and family gather, receive visitors, and places of worship, but also the inheritance of noble values of the Madurese and the Madurese to form a strong generation of tradition, have noble spirit, respect and courtesy, as well as a sense of belonging and responsibility towards the homeland. Now the building is experiencing a shifting function which functions as a resting place and the gathering of youths.
1.    KOBHUNG IN PERSPECTIVE COMMUNITY LIFE OF MADURA
In contrast to the mosque, langgar and kobung history not widely known. However, history can be traced from violating the historical mosque itself, considering they are the same function. Surau linguistically means "place" or "place of worship". So surau is a small building, originally built for the worship of ancient ancestors. Therefore, this building was originally usually founded on the highest place, or at least higher than other buildings. Such buildings are commonly found in the villages so that it relates to cultural villages, although in its development surau is also found in the city.
Borrowing a term Gazalba, surau or langgar the first is an element of indigenous cultures, after Islam entered the mosque in the Islamic claim to be building, which then functions not only as a resting place, gather your family and deliberation, but also as non-formal educational institutions who teaches religious sciences and the Qoran.
Departing from Gazalba opinion, it is very possible Langgar and Kobung existed before Madurese know Islam, because in reality almost certainly all the houses in Madura there kobung. In other words, kobung the Madurese community needs, as well as serve as a place of worship, rest, and receive visitors kobung also needed when a family member died Madurese. Madurese said there kifayah for “menshalatkannya”.
In terms of location, in order kobung Madura building occupied an important position, he is the central of which is adjacent taneyan facing west with the East, followed by building a house next to the south and north facing kitchen with a south facing house. In addition to the kitchen-on the left or right, there is usually a cow or a goat pen. From this kobung entire yard can be monitored. For taneyan Madurese complete when it is said to have kobung. That is why later-term community Madura trying deliberately “ja ngaja” to build kobung.
Kobung also a place of separation between family members. Break (kobung)-separator or other separator (such as plant shrubs, wood walls) to sign (tandeh) that a family has had its own taneyan.
When viewed from the architect, Langar (kobung) berkolong shaped building with teak wood construction. The roof-shaped village with tile coverings. The roof overhang in front of him there under the lower floors of the main floor, an impression in it looks democratic because the building is open. Kobung (langgar) gives a typical picture for the Madurese who have an open nature and easily adapt to other people and the communities surrounding environment.
Usually the people who live in broken (kobung) is the father and the boys are old enough. This illustrates that a father is the head of the family who should be responsible for the family, a good security guard to protect members of the family and neighborhood safety. While the boy is the heir to the father who will replace the father and head of the family as a candidate for the job later the same with the father.
2. THE FUNGTIONS KOBHUNG: PLACE VALUE OF INHERITANCE
Functions langgar (kobung) in addition to the above is precisely the most urgent is the heir, conservationists, and the successor to the old values of Madura. The values referred to as implied in "Baboeroeghan Bettje '" (Advice commendable) that are still relevant and should be considered as the identity of Madura, such as:
Ghaghaman (Sandjhata otaba sekebbha manossa)
Sekebbha oreng anabarna: "Kerres, tombhak, peddhang, djambija, badiq, lantjor-adjam tire salaenna" Kep-sekep kasebboet ella se e above djarejakabbhi tadaq a bhagoessa ngongkole sekep so kep-e baba se esebbhoetaghi parings:
Tello parkara areja kodhoe e djaga: djila, adhat, kalakowan.
Tello parkara areja kodhoe ekaandhiq: ate sattja (esto), ate sottje, djodjoer.
Tello parkara parings kodhoe e kabhadjhiqi: mangghaqan, nespa, taq andiq panarema.
Tello parkara parings kodhoe e pejara (eomesse): bakto badja, pesse, kabarasan.
Tello parkara areja kodhoe e Gentlemen (e adjhiqi): omor, oewet (ondhang naghara), agama.
Weapons (Arms or human guidance)
Various human weapons: "kris, spears, swords, jambiya, the dagger, sickles, and others. The weapons that have been mentioned above, there is nothing that will surpass the guidelines referred to below:
Three cases which must be maintained: the tongue, customs, behavior
Three cases which should have: heart sincere, pure heart and honest attitude
Three cases that should be hated: the nature of butter, low self-esteem, never satisfied
Three cases which must be maintained (note): time, money, and health
Three cases which should be respected: age, state laws, religion
Inheritance kobung value through broken or at least lead to human nature and the character of Madura which includes courtesy, respect, and religion.

Courtesy
There are two things that always guarded and cared for by the Madurese character and nature. Madurese people themselves distinguish between a person's character and nature. Properties (Sepat) is the basis of inborn temperament, so he became the hallmark of someone who can distinguish themselves with others. He was not unduly influenced by the customs or manners.
While the character (babhateg) is estimated as a quality of mind that affects the whole mind, behavior, manners, and character. This is often called the personality or character. This is much influenced by the customs, rules, and local manners. Both of these (the nature and character) always forms one's style and influence how habitual customs There is an expression of interest to people of Madura “mon babhateg masok ka oteg  ta 'kenning teg-oteg, ngalendhi” (if the character has been fused in the brain, can not be changed by any and by anyone).
Modesty is one of the customs or traditions that are important to people of Madura. Politeness is related to the fulfillment of the rules that have become customary that includes the relationship between generations, rank, gender, both socially and personally. Those who violate this rule will get scorn and they will be in the claim as ta'tao battonna langghar the people who never get broken and the Qoran, so he did not know the etiquette of politeness.
Modesty is often taught by a father as head of the family in every moment, especially when the end of the day before their children to sleep, usually through the stories as a child's bedtime and most importantly melalaui direct example of the Father (uswatun hasanah). Advice is often expressed by the father to his son, among others, how should the child be "ajagha Aeng e dalem Genthong" the necessity to maintain customs and norms of decency, and not do things contrary to the customs so as not to dishonor the family name.
Madurese in assessing a person is not just based on the assessment lahiriyah mere handsomeness or beauty, but the important thing is tatakramanya. This is often expressed by parents on their children "mon oreng reyah bhaghusse Benne, tatakramana tape, tape bhaghus sanajhan tatakramana jube ', ma' ceya ka ate", for the most important Madurese is not his good looks and her beauty, but tatakramanya, though he is handsome and beautiful but ugly tatakramanya can make bad hearts (eneg).
There is also a song that is often sung Madurese parents when carrying her son and daughter: “peng pelo’ ta’endhe’ nyimpang lorongngah, peng pelo’ lorongngah e tombuih kolat, peng pelo’ ta’ endhe’ ngala’ toronnah, peng pelo’ toronnah oreng ta’ pelag” phrase indicates how greatly appreciate the courtesy Madurese than good looks and beauty of a person's face. Even if the person is handsome or beautiful and wealthy but do not have the decency and manners, then surely it will not matter in the eyes of the Madurese. That then is why the parents in the Madura has always emphasized and cautioned his son and daughter so they always andep asor respect others and be able to position itself pataoh ajhalan, pataoh acaca, pataoh neng- enneng, kennengnah kennengih lakonah lakonih.
Honor
Besides the customary courtesy inherited by parents to their children Madura is an honor yourself and your family should be maintained throughout his life. Therefore respect and respect for others is a necessity that must be possessed by every Madurese. In social hubunngan Madurese always appreciate and respect each other and always keep each other not to hurt other people regardless of social status even though his opponent was a poor man. The expression of Madurese who always inherited by the parents to their children is Jha 'Nobi' mon oreng aba'na etobi 'sake' (do not hurt others if he himself felt pain when hurt by another person).
Madura is an honor for the noble values that must be upheld, if it is belittled or demeaned even then it will appear offended nature that eventually leads to conflict and violence (carok). Honorary include: self-esteem (ego), women, property (rights have) and religion.
Decency, the honor was set up or structured social situations such that a violation of the honor that can be prevented. Because the rules of decency and honor this addition, the relationship between man most strongly regulated. They are the keepers of the rules of the rules of the waveguide.
Question of honor, dignity, and status is a family matter. Therefore each family member must maintain the good name of his family, even to be willing to sacrifice for the family name. Thus, in resolving conflicts are not uncommon and involve close friends and even family. Unresolved issues by the parent is usually passed on to his son. To evoke emotions of a child, usually told to the child about the problems their parents and even items such as clothes bloody diperlihatkannya no evidence. Thus comes the emotion and feeling like back in the child's self. That was then that bring assessment streotype Madurese community in the eyes of others and then aggravate the bad image of Madura.
Leads are the Dayaks Kanayatn - as if he did not believe in what is seen and experienced, about the violence that appears on the Madurese community, especially when conflict arises Dayak-Madurese in Kalimantan. For Lure, Madurese figure he knew was friendly, helpful, and respectful of others. Even Lure ever lived at home and the family considers the Madurese. When the Dayak-Madurese conflict began in 1977 extends to Pontianak between children boarding (Dayaks) and the Madurapun often patrolling together, even between the two should be separated because of incitement. So since that's the image of violent Madurese more prominent than the nature of piety, as described above.
Violence typical Madurese (carok) and the conflicts that occur seem to greatly affect the relationship between Madurese with other tribes such as the Dayak tribes - and created a fear of other tribes, though they never interact directly with the Madurese. Though carok for Madurese occur due to violations of the honor of the Madurese for example with regard to the rights, women, families, and religion. In other words, Carok not just happen, but it happens when it comes to harassment of self-esteem and capacity.
The capacity of a person socially can not be separated with the role and status within the social structure. In practice, role and social status is not enough simply realized by the individual concerned, but must receive recognition from the people or their social environment. Therefore, in the social relations between one person to another must be mutual respect, mutual respect for social status and roles of each. Madurese people are so very careful (jijip) against tengka and honor. Kennengnah kennengih lakonah lakonih, je 'arandat tabhunnah oreng is one thing that must be followed by Madurese, if it does not mean he will be someone who can not ajaga aeng e genthong.
For Madurese action does not recognize or deny the role and social status is tantamount to embarrass him so he tada 'ajina which in turn arises feeling “maloh. People who are treated as such-abused-esteem will always perform acts of resistance (carok) to recover his self-esteem, according to them tembang pote matah aAngo 'poteyah tolang (than life dogged by embarrassed, it's better to die berkalang ground).
Kobung is one form of Madurese efforts in keeping the family honor, especially women. One kobung function is as a place to receive guests of the inn and good man who was known and even more unknown. Abstinence for Madurese receive guests in the house except for female guests. This is merely a preventive effort does not happen the things that are not dingingkan, such as flirting or even trjadinya infidelity that ultimately the loss of family honor.
Religion
One of the three cases which must be respected Madurese is a religion. Religion is a sacred thing that must be defended and the guidelines for human Madura. Anyone who insults the religion then it should diperangi.Agama Madurese are Muslims. This religion is pervasive and coloring social life, ranging from how to behave, dress, eat, and sleep the way to follow religious teachings. Madurese sleeping position like the position of the body and stretch out to the north and facing the Qiblah direction. For the Madurese, sleep is to die for a moment until he rose from his sleep.
Abhantal creed, asapo 'iman, apajung Allah, asandhing Nabbhi is a phrase that describes that Madurese Madurese spirit of Islam. Hamka describing it as "... .. poor and barren soil, but the people rich in faith ". Insulting religion as well as insulting dignity. Madurese has not found himself not a Muslim state, or declare themselves moved from Islam to another religion, even their Muslim identity card only standard Islamic (Muslim le 'kole'na, superficially Islamic, Islamic minimalist, abangan-in concept Cliffortz Geertz) Islam ongghu (true Islam, Islam maksimalist).
Islam became the spirit of the Madurese. The expression bhuphpha ', bhabhu, ghuru, ratoh respect not only describe the structure of Madurese, but also describes the process of social relations Madurese. Bhuppha'-bhabhu is the first natural pendididikan a child receives. In this environment of social processes within the scope of their little known.
Ghuru or kiai, is a figure that is highly respected by the Madurese. With the advantages that have kiai as magical spiritual advantages, foster sincerity and piety and obedience the people running the place of worship to God kiai at upscale social position for the Madurese.
Kiai and Islamic world is inseparable from the life of the Madurese. Every parent has a tendency to put his son to boarding school. Kiai Madura is an informal leader who always used as a role model. All family and community problems difficult to solve submitted to the kiai to finish, both economic, social, cultural or political. On the nature of social consciousness began to grow extensively in children through interaction with fellow students from different regions. In the world of this reason, children Madura studying Qoran and Islamic religion so that the values of Islam into the spirit of his life.
Image of obedience, obedience, or bigotry Madurese professed the religion of Islam has long been established. They are very obedient running the Shari'a of Islam such as: perform five daily prayers, fasting, alms, charity and jihad for the sake of religion. Their desire for such a great pilgrimage, together with the passion they put his son to boarding school. That is why a kiai and pilgrimage as a role model teacher gets a place of honor in the eyes of the Madurese, so the teachings of Islam as a whole is very concentrated dye Madurese culture and civilization.
While Ratoh addition to including people who should be respected because he was a leader as well as recognition as a citizen on the Madurese are etched, so the attitude of submission and respect to all rules relating to position himself as a citizen is a necessity that must be met.
 As mentioned in babhuruqan bethje 'above that Tello parkara areyah kodhoe e Gentlemen (e adjhi'i): omor, oewet (ondhang naghara), aghama. Compliance with oewet (state law) is an obligation which is not negotiable by the Madurese. For Madurese Indonesia is a country's final form, because he experienced a long process of its formation on the basis of diversity. Why then in our country recently emerged ashabiyah primordial real-ashabiyah have long erased? One reason is because awareness is less well-managed pluralism that resulted in disruption of valvular-valvular public safety. As a result, people no longer know how to appreciate the objective reality, namely that there is diversity, so that people's attitudes in any case less-if you do not want to say "no" - can be grown primarily political attitudes.
Democracy echoed this during a true-to encourage the whole society to participate in the entire development process - much of its essence. Cultural values that live in a society of "fraternity and mutual respect" that penetrates barriers primordial proven capable of creating a relationship of brotherhood and mutual respect. Dynamic social interaction between all levels of society can take place in the nuances of a high sense of brotherhood and mutual help, as a manifestation of a social obligation, moral and ritual. These values are degraded due to development policy that emphasizes the quantity. Result in a fragmented society berbegai primordial bulkhead.
Increasing fanaticism ashabiyah (tribal) can actually be overcome by ensuring justice, increased prosperity and ensuring the livelihoods of independent nationhood. Because after the building of nation-states should be based on an agreement state to live while providing freedom for national elements to maintain and develop their identity in accordance with their respective cultural contexts.
Indeed transpormasi national values above the long-standing Madurese children through kobung as the medium. Counsel parents to their children in order to promote brotherhood and ethnic indiscriminately, respect for others, obedience and loyalty to the kiai ratoh is a concrete manifestation of consciousness Madurese in the nation, though at a certain level of ethnic bigotry and violence sometimes feel more prominent if it it is concerned with honor.
Cultural whatever name it has undergone changes in line with internal and external dynamics-it-yourself community. Changes in the melting process of the community showed a tendency to space limits (physical), physical mobility is also equipped with social and intellectual mobility is much more dense and intense. Similarly, the increasingly sophisticated communications media have led to community integrated into a larger order, from the local to global. Many villages are no exception to be part of the global village that shows how the values are learned and believed, then not only derived from the locality where the person is located, but also the values of the center of the world or even a region.
The world is increasingly integrated with the global order, the boundaries between countries, regions to be melted due to the flow of people, goods, information, ideas, and values are increasingly smooth, dense, and intense. That is also the cause why the local traditions, including Madura-changing tradition and tend to be abandoned by society.
Another cause is due to inheritance mandegnya values (local tradition) is the next generation, as indicated by the above kobung function, besides that there is no tradition of pride from the owner. Madura is a true community of people who clung to the traditions which are considered single-frame sublime imagined in terms Bennedict Anderson, currently undergoing a change of tradition that has undergone the gap with the virtual frame.
There are always interesting songs sung by people who have the source Arum Jombang resemblance to what happened to the people of Madura "Kathok little kecilken, kathok gedhe kegedhenen, better ghak kathokan". Kathokan not turned out to be an alternative lifestyle, way of life, which is deemed in accordance with their situation at this time. The song describes the turmoil as a result of the collapse of the grip of traditional values and the emergence of new values not yet fully accepted by society. These conditions become a concern of us all. Hopefully this article can be a stepping penggugah and how we adhered to the noble traditions of our society - not at all-away or accept and reject outright to new traditions.

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