Tradisi Malam Selikuran Kraton Kasunanan Surakarta

Abstract

This paper describes the process of constructing a tradition called as Malem Selikuran in Keraton Kasunanan Surakarta, the meaning of symbol in Malem Selikuran, and the relevance of the symbolic meaningtoward the people’s lives. The analytical methods implemented in this paper were historical continuity, verstehen and hermeneutic. The results are synthesized as the following. First, Malem Selikuran tradition is ahistorical product of the process from adaptation of Islam in Javanese culture. This religious cultural product simultaneously became a distinctive religious characteristic in Keraton Kasunanan Surakarta, as the successorto the relay of the Islamic Javanese Kingdom of Mataram. Second, the tradition has the orders of moralities that apply symbolic language. Javanese people use the symbols to convey moral and religious messages. The message of Malem Selikuran ritual with various ritual equipment shows that the people of Surakarta Kasunan Palace uphold the importance of maintaining the harmony between humans and Allah SWT, and also between humans and the universe (amemayu hayuning bawana) based on the spirit of monotheism, morals and sufism. Third, the relevance of the symbolic meaning of Selikuran Keraton Surakarta for the people’s lives is on the historical and cultural plains. Historically, the ceremony of it reminds us of how Islam and Javanese culture havedistinctive characteristics of integration in the history of Islamization in Java. Likewise, culturally, Malem Selikuran tradition is a creative work of Muslims in Java in order to give an identity to their community.

Religious Organization Capacity in Governing Social Distancing in Indonesia

“…Selain itu, masuknya Islam secara damai dengan negosisasi menghadirkan akulturasi budaya antara ajaran islam dan budaya lokal masyarakat. Akulturasi antara budaya dan agama tersebut terjadi hampir diseluruh nusantara mulai dari Aceh (Arifin, 2016), Jepara (Widiana, 2017), Pekalongan (Rosidin, 2017), Semarang (Yusof & Kastolani, 2016), Surakarta (Bakri & Muhadiyatiningsih, 2019), Bugis (Wekke, 2013), dan Sambas (Mun`in & Mun`in, 2017). Akibatnya, tradisi keagamaan muslim di Indonesia sangat kental dengan unsur budaya, seperti misalnya mandi balimau dari Sumatera Barat (Iballa, 2016), Kenduri Sko dari Masyarakat Kerinci (Helida, 2016), Ritual Garebeg Syawal di Yogyakarta (Kuncoro, 2018), Ritual Tolak Bala di Palalawan (Hasbullah et al, 2017) dan banyak lainnya.…”

Penghulu-penghulu keraton bidang agama, hukum, dan pendidikan di Kasunanan dan Mangkunegaran tahun 1936-1947

“…Surakarta merupakan pusat kerajaan Jawa yang meneruskan trah Mataram Islam. Karena alasan inilah, masyarakat juga menyebut Surakarta sebagai pusat peradaban agama Islam yang ada di Jawa (Bakri, 2015).…”

“…Penanda peristiwa ini adalah Perjanjian Giyanti, berisi pembagian wilayah kerajaan Mataram Islam menjadi dua kerajaan yaitu Kasunanan Surakarta yang dipimpin oleh Pakubuwono III dan Kasultanan Yogyakarta yang dipimpin oleh Pangeran Mangkubumi dengan gelar Hamengkubuwono I. Setelah terpecah menjadi dua bagian, Kasunanan Surakarta harus membagi wilayahnya dengan Raden Mas Said (bergelar Adipati Arya Mangkunegara I). Raden Mas Said yang telah berjasa mengakhiri perlawanan pada kekuasaan Kasunanan, lewat perjajian Salatiga (1757) mendapatkan wilayah dari Kasunanan Surakarata yang kemudian bernama Kadipaten Mangkunegaran (Bakri, 2015).…”

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“…Although it experienced ups and downs which were later resuscitated by Pakubuwono IX and continued to this day. This Night selikuran tradition has received a lot of enthusiasm in the community, such as during the leadership of Pakubuwono X by holding activities to recite prayers of salvation to Allah by making a thousand tumpeng which were brought by parade or parade while walking to the Sri Wedari field and will then be distributed to courtiers and the community around the Surakarta Palace (Bakri & Muhadiyatiningsih, 2019).…”