Pewarisan ilmu dukun dalam sistem penyembuhan tradisional

Abstract

Keywords: traditional healing, dukun, knowledge transfer, faith AbstrakMasyarakat di Desa Sidodadi menjadikan dukun sebagai penyembuh kesehatan mereka. Seorang dukun penyembuh enggan dikatakan sebagai dukun melainkan pujonggo maupun tyang saget karena istilah dukun tanpa embel-embel penyembuh akan mengarah pada dukun ilmu hitam. Penelitian fokus untuk mendeskripsikan pewarisan ilmu dukun penyembuh yang telah berlangsung di kerabat dukun. Pewarisan ilmu dukun tersebut sebagai suatu upaya untuk mendeskripsikan kelanggengan ilmu dukun penyembuh di Desa Sidodadi. Lokasi penelitian yang dipilih adalah di Desa Sidodadi, Banyuwangi Utara. Peneliti menggunakan teknik snowbal sampling dengan beberapa tahap bertemu dengan informan. Cara pengumpulan data dilakukan dengan pengamatan secara langsung kegiatan perdukunan di masyarakat Desa Sidodadi. Analisis data dilakukan secara deskriptif etnografik, yakni berusaha mendeskripsikan subjek penelitian dan cara mereka bertindak dan berkatakata. Hasil penelitian ini menunjukkan bahwa pewarisan ilmu perdukunan yang didominasi oleh keturunan. Terdapat siklus di mana dukun di Desa Sidodadi menerapkan pengetahuan perdukunannya kepada anak-anaknya atau keturunannya, yang kemudian dipercayai oleh generasinya dalam bentuk mitos dan praktik pengobatan yang dimiliki keluarga terdahulunya.Kata kunci: budaya penyembuhan, dukun, pewarisan ilmu, kepercayaan PendahuluanMasyarakat Desa Sidodadi memiliki sebuah adat dan kebudayaan sendiri ketika menghadapi sebuah kondisi sehat maupun sakit. Masyarakat dengan pengetahuan dan pengalaman kesehatan tradisional yang masih kuat, menjadikan dukun sebagai penyembuh kesehatan mereka. Pelly (1989) dalam Sianipar (1989 mengatakan tingkah laku manusia dalam menghadapi masalah kesehatan bukanlah suatu tingkah laku yang acak (random behavior), tetapi suatu tingkah laku yang selektif, terencana, dan terpola dalam suatu sistem kesehatan yang merupakan bagian integral dari budaya masyarakat yang bersangkutan. Senada dengan pernyataan Pelly (1989) dalam Sianipar (1989, bahwa pemilihan penyembuhan kepada dukun merupakan bagian dari kepercayaan yang dibudayakan, khususnya mengenai kepercayaan rakyat setempat yang juga mendorong kuatnya kepercayaan terhadap peran seorang dukun sehingga dalam penyembuhan penyakit dukun masih diminta tolong sebagai tenaga penyembuh utama maupun alternatif.

Representation of Local Wisdom in the Ancient Indonesian Manuscript as Literature Learning Materials in School

“…There are different understandings of good and evil magicians. The term shaman tends to refer to black-magic shamans, such as witchcraft, while the one who can heal is known as a pujonggo (an elder) and expert (Jannah & Zurinani, 2017). Another excerpt concerning local wisdom is as follows.…”

“…Each part is named after the main character or the central setting of the place. Some other manuscripts are produced in fibers, as contained in Harpawati (2009), such as (1) The "Menak Sarehas", recounting the origin of the Betal Jemur Adam Makna to the birth of Wong Agung; (2) The "Menak Lare", the story of Wong Agung in conquering kings and knights of other countries; (3) The "Menak Serandil", the tale of Wong Agung in becoming Prabu Nusirwan's ambassador to conquer the Serandil State; (4) The "Menak Sulub", the story of Wong Agung conquering the Kings of Greece, Ngerum region, and Egypt, in which Wong Agung was sick and imprisoned on the Sulub Island; (5) The "Menak Ngajrak", the tale about the marriage of Wong Agung with Dewi Ismayati, daughter of King Jim, in Ngajrak region; (6) The "Menak Demis", the story of King Nusirwan, who fled to Demis, and the attacks of Wong Agung on Demis; (7) The "Menak Kaos", in which Wong Agung occupied the State of Kaos, and Dewi Muninggar gave birth to a baby boy named Kobat Sarehas; (8) The "Menak Kuristam", in which Wong Agung attacked the Kuristam State and built an empire in the Kuparman region; (9) The "Menak Biraji", the story of Wong Agung's enmity with the king in Biraji; (10) The "Menak Kanin", the tale of Wong Agung being kidnapped by King Bahman and then his ear was injured by a sword and treated by Kalisahak in Sahsiyar village; (11) The "Menak Gandrung", in which Dewi Muninggar died in the battlefield and made Wong Agung heartbroken; (12) The "Menak Kanjum", the story about Wong Agung's enmity with King Kanjun and being married to the princess of Parangakik; (13) The "Menak Kandhabumi", the tale about Wong Agung's marriage to Dewi Marpinjun, Dewi Muninggar's sister; (14) The "Menak Kuwari", in which Wong Agung attacked the Kuwari country; (15) The "Menak Cina", in which the proposal of a Chinese princess to Wong Agung was rejected, and she finally died in battle; (16) The "Menak Malebari", the story of the marriage between Wong Agung's son and King Bawadimandari's daughter in the Kusniya Malebari region; (17) The "Menak Purwakandha", the tale of Wong Agung's attack on the Purwakandha state; (18) The "Menak Kustup", in which the Kustup State collapsed due to the attacks by kings who helped Wong Agung; (19) The "Menak Kalakodrat", in which Patih Bestak and Prabu Nursiwan were murdered; (20) The "Menak Sorangan", the story of Wong Agung's attack on the Sorangan State; (21) The "Menak Jomintaran", the tale of the marriage of Prince Kelan to the queen of Jamintoran, Dewi Jalu Sulasikun; …”

Tenggerese Shaman as the Center of Cultural Continuity in Bromo Ngadas – East Java

“…A dukun in Javanese beliefs is generally someone who has invisible powers or has his own special skills, which not everyone has. However, dukun is often reluctant to be called 'dukun' because the term dukun is closely related to black magic in Indonesia (Jannah, 2017). Generally, shamans also deal with other world matters that are 'meta-physical' or do not depend on the physical world.…”

Knowledge Construction on Traditional Massage Healer in Sipirok, Tapanuli Selatan District

“…Other studies discuss the process of transmitting shamanic expertise in traditional healing. According to Jannah and Zurinani (2017), transmission is also based on genealogy and is related to religious aspects and myths, and religious practices as a means of healing. Thus according to Syuhudi et.al (2013) in their ethnography of shamans in Makassar City, the ability to heal is not only passed down from generation to generation, but also the healer experiences several significant events in his life cycle, such as being serious ill to the point of suspended animation, and having magical dreams.…”