70946-Article Text-211525-2-10-20231230
70946-Article Text-211525-2-10-20231230
70946-Article Text-211525-2-10-20231230
http://journal.unnes.ac.id/sju/index.php/jess
1,2,3
Pendidikan Geografi S2, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Negeri Semarang
Correspondence address: p-ISSN 2252-6390
Jl.Kelud Utara III, Petompon, Gajahmungkur, Semarang
e-ISSN 2502-4442
E-mail: [email protected]
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and consider that the area of Tuk Sikopyah Couples of men and women who are not legal
water spring is a sacred and holy site, so sanctity are not allowed to be alone together around the Tuk
must be maintained. Therefore, there is a ban on Sikopyah water source. This norm has no direct
entering the area for women who are on periods. relation to the preservation of water springs, but
The prohibition applies especially if she intends it deals with decency and religious values
to take a bath or any ritual there. The villagers (Islam) that prohibit such action. The
believe that if it is violated the Tuk Sikopyah prohibition for men and women with no legal
guard makes an appearance and there will be a relationship to go to the Tuk Sikopyah water
disaster. This ban also has a positive impact on spring area is intended to avoid unwanted illegal
water conservation so that the cleanliness of Tuk religious acts. Villagers believe that if this
Sikopyah has been well maintained. prohibition is violated there will be bad
Do not urinate and defecate anywhere. Also, consequences.
to maintain its cleanliness, there is a ban on Cultural or religious Mores
urinating and defecating in any area of Tuk There are some practices of cultural or
Sikopyah water spring. This prohibition has religious mores related to the Tuk Sikopyah
been also based on the public's belief and respect water-taking ritual.
for the guardians of Tuk Sikopyah. The data say Quran Recitation/Manaqiban. This relates
that according to the Caretaker and the Cleric of very much to the practice of Islam as all villagers
Tuk Sikopyah, urinating or defecating in any are Muslims. This practice is meant to pray for
place is an act that is not commendable as it has the ancestors who introduced the Tuk Sikopyah
no respect for nature. water-taking ritual. It also showed respect to
No dirty words are allowed at the Tuk God for maintaining the existence of the Tuk
Sikopyah water source location. The prohibition of Sikopyah water spring to avoid a shortage of
saying dirty words to anyone who visits the Tuk clean water for their daily needs.
Sikopyah water spring is related to the Tuk Sikopyah water-taking Ritual. For
sacredness of this site. Politeness in speaking is Serang villagers, the ritual is considered a form
related to the belief that there will be a reward of gratitude to Allah SWT for the abundant
and punishment, or karma of what we do. The blessings, especially of the Tuk Sikopyah water
ban is based on the people's belief in the Tuk spring and for preserving the culture that has
Sikopyah water spring which is considered been carried out from generation to generation.
sacred so that everyone must maintain politeness This also means teaching younger generations to
in his deed. maintain the preservation of the Tuk Sikopyah
Perform ablution before praying at the Tuk water spring.
Sikopyah water source. The obligation to perform Ruwat Bumi (Earth Thanksgiving). This act
ablution relates to the purification of the Tuk of thanksgiving is considered as also an
Sikopyah site. In performing the Tuk Sikopyah expression of gratitude to Allah SWT for the
water-taking ritual, all participants must be in a blessings given, especially those of agricultural/
state of purity (ablution). The data showed that vegetable products. This is also meant to express
the villagers, especially the Caretaker dan the gratitude for maintaining the preservation of
Clerics believe that ablution contains two Tuk Sikopyah's water spring.
aspects of cleanliness. These two relate to Value
external cleanliness in the form of washing the The norms and mores in Serang Village
parts of the human body, and inner cleanliness imply noble values used as guidelines for daily
caused by the influence of ablution on humans life for the community. Norms and mores relate
in the form of cleansing from mistakes and sins to various prohibitions that need to be
committed by the members of the body. The maintained and passed on to the next
meaning of ablution in the Tuk Sikopyah ritual generation. The data analysed revealed 7 noble
is a value related to God Almighty. values raised by Serang Villageers, including 1)
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the value of preserving the Tuk Sikopyah water people about the conservation of the spring and
spring; 2) spiritual and religious values; 3) enforce the law in the village. They consult the
politeness value; 4) the value of togetherness; 5) Caretaker any time they have an activity in the
the value of harmony; 6) the value of assistance; village, especially in dealing with Tuk Sikopyah.
7) the value of cooperation. Mount Slamet Festival. The Mount Slamet
Festival is a cultural performance and customs
The efforts to inherit local wisdom values of held annually. It is held in the month of Syuro
the Tuk Sikopyah Ritual to the younger (Javanese/Islamic Calendar) by displaying
generation various kinds of cultural festivities in Serang
As with the typical villages in Java, Village. Among the various cultures displayed at
Serang village communities do not recognize the Mount Slamet festival was the water-taking
established social units or traditional ritual from Tuk Sikopyah and ruwat bumi. It is
organizations that are self-creative (Kodiran, the obligatory activity in the event of Gunung
2002). Therefore, in efforts to teach and inherit Slamet Festival (FGS) to preserve culture and
the local wisdom of the Tuk Sikopyah water- commemorate past ancestors, besides the ruwat
taking ritual, they depend very much on the bumi or the alms earth tradition.
Caretaker who collaborates with the clerics and The data analysed showed that the people
local government. The following is the method of Serang Village obtained knowledge and skills
and process of inheriting the local wisdom in related to the tradition of the Tuk Sikopyah
Serang village. water-taking ritual from the Mount Slamet
The Caretaker. Serang villagers only have festival, besides they get the information from
one Caretaker (Juru Kunci) who knows exactly the family and community environment.
what local wisdom they have. He is the most
knowledgeable person in the village on matters The exploitation of Tuk Sikopyah water in
dealing with Tuk Sikopyah. Kyai Samsuri was meeting the daily water needs of Serang
selected to become Tuk Sikopyah's caretaker and Villagers
was carried out with a slanted inheritance The analysed data showed that Tuk
system (Fortes, 2006), which was carried out Sikopyah spring is utilised for various purposes,
through village consultations by community both household, agricultural and other purposes.
leaders in Serang Village. The utilisation is managed by two business
As the process of inheritance, Kyai entities. First, PDAM manages a part of Tuk
Samsuri must teach the local wisdom to the Sikopyah's water to serve customers outside
younger generation. In doing so, as a caretaker, Serang village. The Serang village local
he has obligations that cannot be replaced by government through BUMDES manages water
other parties, as disclosed below; 1) Cleaning the independently to channel water to people's
main Tuk area, apart from the caretaker, no one homes and agricultural land.
can clean the main Tuk which is considered the The management of water utilisation in
most sacred. 2) Caring for the Tuk Sikopyah the two companies is similar, yet with some
water spring area if there is any damage. 3) differences. Both apply a water meter system to
Leaders when holding the Tuk Sikopyah water- each customer. However, PDAM customers pay
taking ritual. 4) As a piyantun, namely an bills according to the water meter used; the
intermediary for visitors to pray for blessings at BUMDES customers are only charged an
the Tuk Sikopyah spring. average fee of IDR 5,000. The monthly fund
The Clerics and the Government of Serang incurred by customers is only used for
village. The Clerics and the government of maintenance costs for pipelines and others.
Serang village always be the first persons behind The data showed that if every Serang
the Caretaker in taking care of the Tuk Sikopyah villager uses Tuk Sikopyah water for their daily
water spring. They use their authority to educate needs, both for their household needs and for
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their agriculture/plantation, only around the rules, both written and unwritten, the
75.74% of the Tuk Sikopyah water debit ultimate goal of which is to preserve the Tuk
(calculated in the dry season) is used. Sikopyah water source. In addition, in the effort
to preserve the Tuk Sikopyah water spring,
spiritual and religious values form the basis of all
the rituals carried out. All activities carried out
27,21% 49,81% by the community are aligned with the teachings
22,99% of Islam—the religion of the majority of the
population in Serang village.
Likewise, the value of togetherness and
the value of harmony is felt before, during and
after the ritual event is carried out. This can be
Rumah tangga Pertanian PDAM
seen with the logistical support of the activity,
Figure 1. Data on the usage of Tuk Sikopyah where the community always takes the initiative
Spring water to bring food supplies and ceremonial equipment
without any requests or orders from anyone.
Discussion They always work together in carrying out the
Three topics become the focus of the Tuk Sikopyah taking water ritual. The main
discussion, which will be carried out thing is that the Serang villagers always help
simultaneously in the following items. each other and realize that the blessing of Tuk
Sikopyah is due to the help of God, the
Local wisdom values of the Tuk Sikopyah Substance who is Omnipotent.
Ritual In general, the ritual activity of taking
The seven kinds of noble values attached water from Tuk Sikopyah shows how close the
to the Tuk Sikopyah water-taking ritual are Serang villagers are to nature. This is in line with
imbued with the Serang Villagers. The seven some people in Indonesia who feel close to
noble values are related to the existence, nature, including the Sundanese people who feel
utilisation, and preservation of the Tuk " bound to nature and their environment"
Sikopyah water spring. The seven values include (Indrawardana, 2012), the people of Manggarai
1) the value of preserving Tuk Sikopyah's water (Iswandono et al., 2017; Niman, 2022). In
sources; 2) spiritual and religious values; 3) addition, some common in the Tuk Sikopyah
politeness value; 4) shared values; 5) the value of taking water ritual relate to the values shared by
harmony; 6) the value of assistance various communities which shows the local
(remuneration); 7) the value of mutual culture in conserving and protecting forests and
cooperation. These noble values are realised into natural resources (Kongprasertamorn, 2007;
rituals and behaviours that lead to the Niman, 2022; Ridwan, 2013). This shows that
preservation of the Tuk Sikopyah water spring, there is a reciprocal relationship between the
and to the broader matters related to social life. environment and human behaviour, where the
The noble values are typically held in environment can affect humans and vice versa
eastern societies, such as indigenous peoples in human behaviour can affect the environment
Indonesia. Eastern society/culture is commonly (Ridwan, 2013).
known as collective society/culture (Oyserman The feeling how indigenous peoples feel
& Lee, 2008) in which one basic practice in this close to nature through their local wisdom is
society is the interdependence among the also found in other parts of the globe.
members (Lim, 2016), and individuals must Communities in Thailand internalize local
adapt to groups so that the community harmony wisdom in environmental management which is
is maintained (Oyserman & Lee, 2008). In this very helpful in maintaining their survival
case, the Serang villagers are very obedient to (Kongprasertamorn, 2007). In India, friendly
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Tuti Supriyanti Asofi, et al./ JESS 12 (2) (2023): 101-109
management of local culture and wisdom plays organizations that are self-creative (Kodiran,
a role in protecting the sacred gardens of Indian 2002), the people of Serang villagers depend
society in the future, which is a traditional way very much on the role of a Kyai. Kyai who tend
of conserving biodiversity in existing local to be forthright, brave, and tend to be outspoken
communities (Sen, 2019). (Horikhosi in (Auliya, 2015)) has a key role as
The last thing that must be underlined is traditional community leaders. In the case of the
that nature conservation based on local wisdom Serang village community, Kyai Samsuri was
in the current context needs to be carried out in able to understand and contextualize the local
an integrated manner. This is because the values community along with the problems that
attached to the local wisdom are superior values occurred in the community, so that he was able
believed to be filtered from the feeling of to provide the right solutions in dealing with
closeness to the Tuk Sikopyah water spring. In various existing problems.
this case, the preservation of the natural In the inheritance process of the local
environment based on local wisdom can be wisdom, The Caretaker, the Clerics, and the
applied as a strategy, which has an important local government carry out the teaching with
role in building awareness and attitudes on the their authority. Their role is also very good, and
preservation of the natural environment. Thus, they are quite respected because in general, the
the ecological value of local wisdom contributes people of Serang village are very obedient to
to the preservation of the natural environment. their leaders. In addition, the Gunung Slamet
Festival (FGS) has more of a role as a
Efforts to inherit local wisdom values of the promotional and educational agent outward
Tuk Sikopyah Ritual than in the Serang villagers. FGS has also more
The most important thing related to content in the economic field, whereby
environmental preservation based on local introducing what is in Serang village, hopefully,
wisdom is the continuity of the implementation people will be more interested in coming and
of the efforts that have been made. The making money transactions with residents which
inheritance of local wisdom values from the will ultimately increase the economic standard
current generation (the older generation) to the of the Serang village community.
younger generation absolutely must be carried
out. The Serang villagers have involved the Consumption of Tuk Sikopyah water
younger generation in carrying out the Tuk Tuk Sikopyah's water source in Serang
Sikopyah water-taking ritual, aiming to educate Village is used for daily water needs. However,
the younger generation about efforts to preserve the use of Tuk Sikopyah water for agricultural
the Tuk Sikopyah water spring. This is in line and other purposes is not discussed in detail in
with important matters in education, where the this study. The calculation of the use of water is
younger generation experiences a process of to see how much the Tuk Sikopyah water is of
acculturation, institutionalization, transfer, value, especially for the people of Serang village.
imparting, explaining, justifying, and directing As aforementioned, only around 75.74% of the
(Sumaatmadja, 2002). Tuk Sikopyah water debit (calculation in the dry
In the education process within season) can supply the whole water daily needs
indigenous peoples, the role of a figure is very for the whole Serang villagers. This shows that
important. In this case, A Cleric or Kyai has a Tuk Sikopyah's water spring has a significant
very important role among the Serang villagers. role in fulfilling the clean water needs of Serang
Kyai has a central role as the agent of social villagers and their surroundings.
change and peace in traditional societies
(Auliya, 2015). With the awareness that village
communities in Java do not recognize
established social units or customary
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Tuti Supriyanti Asofi, et al./ JESS 12 (2) (2023): 101-109
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Tuti Supriyanti Asofi, et al./ JESS 12 (2) (2023): 101-109
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