Local Wisdom of the Bajo Tribe and Its Acculturation on Islamic Sharia: A Case in Tomini Bay–indonesia

Abstract

Purpose: This study analyzed local wisdom of the Bajo Tribe and its acculturation on Islamic Sharia. Furthermore, it analyzed the practice of pamali and mamiakadilao as local wisdom of the Bajo tribe, and whether the existence of Islamic Sharia diminishes the practice of local wisdom, or precisely accompanies the local wisdom of the Bajo people.Methodology: A case study method has been used for the study. The selection of informants was by purposive sampling and snowball techniques. The data collection was through in-depth interviews and passive participation observation. The data analysis was done qualitatively. Main Findings:The Bajo had local wisdom in the form of pamali and mamiakadilao which were institutionalized in traditions and customs. Pamali is an ethic of the Bajo people in building relationships with their natural environment. While, mamiakadilao is a grouping of the Bajo when fishing, namely the palilibu, bapongka, and sakai groups. When the Bajo accepted Islamic sharia, it did not eliminate their original beliefs. These two belief systems live side by side. The Bajo accepted Islam as their religion, but at the same time still hold fast and practice their ancestral heritage. Implications:Understanding the local wisdom of the Bajo Tribe, as well as its acculturation on Islamic Sharia. Novelty:The acceptance of Islam as a new religion for the Bajo does not diminish existing local wisdom. Bajo people embrace Islam as a new religion, but they do not abandon ancestral traditions. The entry of Islamic sharia is to enrich the local wisdom of the Bajo tribe.there is a relationship between customary institutions, religious institutions, and state institutions (government). A traditional head leads traditional institutions in which there are duata and sandro. This traditional institution has the role of regulating customary affairs in the form of traditional rituals, healing of sick people, prevention of diseases, and others. Meanwhile, religious institutions are led by a priest who specializes in managing Islamic religious practices within the Bajo Tribe community. The state institutions led by a village head, in addition to regulating village government affairs, also became the general responsible for the ongoing social life in the village community.These three institutional systems, despite having their respective roles and functions, they have something that is equally regulated and sanctioned by religion, tradition, and government officials, namely the relationship between men and women, especially between youth and young women. In addition to moral sanctions, regulations play a role in protecting women. If a young man acts harshly on a girl, the girl can complain to the customary council, to the priest, or the village head. The young man will be fined, and the fine will be higher if the young man is not a Bajo. If a girl is pregnant out of wedlock, her boyfriend must pay a fine. Furthermore, customary councils and religious institutions jointly require them to get married (Zacot, 1982).