The existence of karabhat symbolic communication in Tanean Lanjhang community in Madurese society
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Keywords:
symbolic communication, karabhat, tanean lanjhang
Abstract
Tanean Lanjhang (the long yard) is a large yard with traditional Madurese houses built in a row and facing each other. ‘Tanean’ means the distance between one house and another. Meanwhile, ‘Lanjhang’ is the area of the yard that extends along the Tanean. The group that inhabits the Tanean Lanjhang is a genealogical group from one lineage, usually from the maternal (matrilineal) line. These social phenomena happened in Sanatengah Village, Pasean District, Pamekasan Regency. The current research used descriptive qualitative methodology and studied the people of Sanatengah Village, Pasean Subdistrict, Pamekasan Regency and all its community components. The results of this study indicated that the Tanean Lanjhang community is a social order that maintains the influence of relatives in life. Communication between relatives exists because of the role of Pangaseppo, or the eldest person of the family; Oreng Toah (parents), or mother and father; and Taretan, or siblings. Those were the three relatives who have the highest position in Madurese society and must be obeyed by every household members. In maintaining kinship, marriage is also arranged within close relatives, such as between cousins, uncles, and nieces. This study concluded that the Tanean Lanjhang upholds the values of kinship. Furthermore, kinship is not only built based on traditional houses but also the tradition of marriage between close relatives.
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Wibisono, B. (2007). Varian bahasa orang Madura di Jember dalam komunikasi lisan tidak resmi. Pengaruh Bahasa.
Wibowo. (2002). Tata krama suku bangsa Madura. Badan Pengembangan Kebudayaan dan Pariwisata.
Wiyata, L. (2002). Mencari Madura. Bidik Phoronesis Publishing.
Creswell, J. W. (2015). Penelitian kualitatif dan desain riset (memilih diantara lima pendekatan) (S. Z. Qudsy (ed.); 3rd Editio). Pustaka Pelajar.
Farida, J., Elizabeth, M. Z., Fauzi, M., Rusmadi, R., & Filasofa, L. M. K. (2018). Sunat pada anak perempuan (khifadz) dan perlindungan anak perempuan di Indonesia: Studi kasus di Kabupaten Demak. Sawwa: Jurnal Studi Gender, 12(3), 371. https://doi.org/10.21580/sa.v12i3.2086
Foster, M. L., Botscharow, L., Borchert, C. M., & Zihlman, A. L. (2020). The ontogeny and phylogeny of symbolising. In The Life of Symbols (pp. 15–44). Routledge. https://doi.org/10.4324/9780429312311-3
Giorgi, A. (2016). The descriptive phenomenological psychological method. In Journal of Phenomenological Psychology (Vol. 47, Issue 1, pp. 3–12). https://doi.org/10.1163/156916212X632934
Gupta, A., & Ferguson, J. (1992). Beyond “culture”: Space, identity, and the politics of difference. Cultural Anthropology, 7(1), 6–23. https://doi.org/10.1525/can.1992.7.1.02a00020
Heng, J., & Kusuma, A. B. (2013). Konsepsi Langgar sebagai ruang sakral pada Tanean Lanjang. Jurnal Arsitektur KOMPOSISI, 10(4), 217. https://doi.org/10.24002/jars.v10i4.1167
Hidayat, A. (2012). Ontologi relasi dalam tradisi budaya masyarakat Madura. Nuansa, 9(1), 1–24. https://doi.org/10.19105/nuansa.v9i1.19
Hussin, H. (2019). Buwas Kuning (Yellow Rice) and its symbolic functions mmong the Sama-Bajau of Malaysia. SAGE Open, 9(4). https://doi.org/10.1177/2158244019885140
Indeswari, A., Antariksa, A., Pangarsa, G. W., & Wulandari, L. D. (2013). Pola Ruang Bersama pada Permukiman Madura Medalungan di Dusun Baran Randugading. Review of Urbanism and Architectural Studies, 11(1), 37–46. https://doi.org/10.21776/ub.ruas.2013.011.01.4
Kuntowijoyo. (2002). Madura, perubahan sosial masyarakat agraris. Mata bangsa.
Kuswarno, E. (2007). Tradisi fenomenologi pada penelitian komunikasi kualitatif sebuah pedoman penelitian dari pengalaman penelitian. Sosiohumaniora, 9(2), 161–176. https://doi.org/10.29313/mediator.v7i1.1218
Mahfudin, A., & Waqi’ah, K. (2016). Pernikahan Dini dan Pengaruhnya Terhadap Keluarga. Jurnal Hukum Keluarga Islam, 1(3), 115–156.
Majid Cooke, F., & Johari, S. (2019). Positioning of Murut and Bajau identities in state forest reserves and marine parks in Sabah, East Malaysia. Journal of Southeast Asian Studies, 50(1), 129–149. https://doi.org/10.1017/S0022463419000171
Mardhatillah, M. (2014). Perempuan Madura sebagai simbol prestise dan pelaku tradisi perjodohan. Musãwa Jurnal Studi Gender Dan Islam, 13(2), 167. https://doi.org/10.14421/musawa.2014.132.167-178
Pavo, R. R. (2020). Night market as conceived-planned space the case of Davao City, Philippines. Kritika Kultura, 2020(35), 21–43. https://doi.org/10.13185/KK2020.03503
Pinasti, S., & Lestari, I. P. (2018). Masyarakat Samin ditinjau dari sejarah dan nilai-nilai pendidikan karakter. ISTORIA: Jurnal Pendidikan Dan Ilmu Sejarah, 13(2). https://doi.org/10.21831/istoria.v13i2.17737
Pribadi, Y. (2019). Madura. In Encyclopaedia of Islam.
Sasmita, S. (2012). Peran perempuan suku Minangkabau yang menjadi kepala keluarga (PEKKA) bagi penciptaan ketahanan pangan rumah tangga di kecamatan Padang Timur. Humanus, 10(1), 82. https://doi.org/10.24036/jh.v10i1.489
Sattar, A. (2017). Tanian Lajang pola tata ruang dan kekerabatan masyarakat Madura. Sabda : Jurnal Kajian Kebudayaan, 10(2). https://doi.org/10.14710/sabda.v10i2.13286
Suyono, S. (2018). Kredibilitas pemuka pendapat dalam tradisi pernikahan di bawah umur (pernikahan dini) di Madura. MEDIAKOM, 1(2). https://doi.org/10.32528/mdk.v1i2.1578
Tulistyantoro, L. (2005). Makna ruang pada Tanean Lanjang di Madura. Dimensi Interior, 3(2). http://puslit2.petra.ac.id/ejournal/index.php/int/article/view/16389
Umam, N. (2016). Perempuan yang terbuang. Universitas Indonesia.
Wibisono, B. (2007). Varian bahasa orang Madura di Jember dalam komunikasi lisan tidak resmi. Pengaruh Bahasa.
Wibowo. (2002). Tata krama suku bangsa Madura. Badan Pengembangan Kebudayaan dan Pariwisata.
Wiyata, L. (2002). Mencari Madura. Bidik Phoronesis Publishing.
