Preserving Oral Tradition amid the COVID-19 Pandemic: A Cultural Adaptation in Salawat Dulang

The COVID-19 pandemic has affected various aspects of people's lives, including oral traditions. In Minangkabau, oral traditions are in danger of being lost or forgotten by the community due to the pandemic. During the pandemic, oral tradition performances involve only few people, though the performances typically require the presence of many people. This current study aims to explain various things that happened to the oral tradition in Minangkabau amid the COVID-19 pandemic, especially Salawat Dulang. It uses a qualitative approach with data collection techniques through observation, notetaking, and interviews. The study found that the Minangkabau oral tradition, especially Salawat Dulang, survived and continued amid the pandemic because it implements various forms of changes and adjustments. These changes and adjustments include the involvement of virtual and direct media. There are very few audiences attending the live performances, and they must strictly adhere to health protocols. Performers also use social media as a means to maintain the existence of their traditions. In this sense, they see the conditions related to the COVID-19 pandemic as a source of inspiration to create the spoken texts. These findings imply the important role of all the performers, the community, and the government in proposing efforts to preserve this oral tradition.


Introduction
Oral tradition has become an inseparable part of cultural activities in the Minangkabau community. The forms and styles of the oral tradition are diverse, and they are still performed today even though some have been lost. Among the forms of Minangkabau oral tradition that are still performed and developing in today's society are Randai, Salawat Dulang, Saluang Bagurau, Rabab, Indang, and Ronggeng Pasaman. However, Large Scale Social Restrictions (Pembatasan Sosial Berskala Besar/ PSBB) due to the COVID-19 Pandemic imposed since March 2020 has caused several performing arts activities to be canceled. The pandemic has caused severe effects concerning the sustainability of local culture and traditions, especially performing arts such as oral tradition.
As a cultural product, oral tradition has entered the era of literacy with the invention of the printing press, the telephone, the radio, PRESERVING ORAL TRADITION AMID THE COVID-19 PANDEMIC ….
Walisongo: Jurnal Penelitian Sosial Keagamaan 213 television, and various types of electronic technology (Banda, 2016). In this era, oral traditions also face changes and adjustments to survive and meet the community's needs. Some of them have already disappeared before being noticed and appropriately managed. A study found that most of the 34 types of oral traditions were not found in the community (Amir et al., 2006). The Government of the Republic of Indonesia, through Law No. 5 2017 on the Advancement of Culture, has determined that oral tradition is one of the objects for advancing the culture of the Republic of Indonesia. The oral tradition is placed as the number one object among other objects that must be managed and maintained.
Researchers have discussed various changes in local traditions since COVID-19, such as by Rustianti et al. (2021). Through the research, Rustanti mentioned that the Balinese performing art named Wayang Wong is one of the traditional arts affected by the pandemic. Although the art can no longer be performed, the artists have developed a technologybased performance art model. In addition, Darmawan's research (2020) in the arts in Bali since the COVID-19 pandemic said that some traditions are still maintained and performed with various strategies, while others are not. Next, Sulkarnaen (2017) discusses the Maddojo Bine tradition among the Bugis community, which has also undergone many changes. The said tradition is related to the socio-cultural changes that occur in the community.
Based on some of these studies, it becomes clear that the oral tradition has undergone various changes in line with the social and cultural changes that occurred in the community itself. Likewise, when the COVID-19 pandemic occurred, social and cultural changes occurred in the community, which directly or indirectly affected the survival of oral traditions, especially in Minangkabau (Collins, 2020;Rikarno & Saaduddin, 2021). Meanwhile, Anwar's research (2018) titled "The Economic Strength in Minangkabau Oral Literature" explained that economic matters also impact the sustainability of oral literature. Primadesi's research (2012) titled "Preserving of Information Value in EKA MEIGALIA, YERRI SATRIA PUTRA, MUHAMMAD JAUHARI SOFI Vol. 29 No. 2 (2021) 214 Oral Tradition of Minangkabau society, West Sumatra, Indonesia" maintained that local values and wisdom in every oral tradition must be passed down between generations. Further, Amran et al. (2020) and Meigalia & Putra's research (2019) look at the form, meaning, and function of the Minangkabau oral tradition in the industrial era 4.0 and various defense efforts in that era.
Given the many and varied oral traditions that developed in Minangkabau, this study focuses on one of the oral traditions, namely Salawat Dulang. Salawat Dulang is a form of narrating (singing) stories of the prophets and apostles, the study of sharia, and the tarekat in Islam accompanied by the rhythm of tapping fingers on the tray. This tradition is usually performed in commemorating Islamic religious holidays, nagari (kampung or village) events, and events held by individuals. This study explains explicitly the changes that occurred in the Salawat Dulang performance during the COVID-19 pandemic and the strategy carried out by the performers and the related parties to maintain the tradition.
This study employs a qualitative research approach carried out in four stages. The first is on-site pre-research, where the researcher observes the research area. The second is on-site pieces of researches aimed at collecting data carried out by observing Salawat Dulang shows, interviews with resource persons, and literature studies. The third is identification and data analysis. The fourth is preparing reports in the form of articles.

Salawat Dulang as Part of Minangkabau's Oral Tradition
Salawat Dulang is a Minangkabau tradition categorized as an oral tradition. The performance's aspects in this oral tradition include the performers reciting the salawat, the spoken text, and the audience. Amir et al. (2006) classifies Salawat Dulang as an oral tradition with a religious theme. It is because the text spoken through the salawat contains the teachings of the Islamic religion. Likewise, the performances are usually held in connection with the celebration of major Islamic holidays, such as Maulid Nabi, Isra' Miraj, the first day of Muharram, Nuzul Qur'an, Eid al-Fitr, and Eid al-Adha. This tradition is also held by the nagari (village) PRESERVING ORAL TRADITION AMID THE COVID-19 PANDEMIC ….
Walisongo: Jurnal Penelitian Sosial Keagamaan 215 in the context of a nagari event known as Alek Nagari, or an event held individually, such as in marriage, circumcision, khatmil Qur'an, and so on.
Based on the explanation above, it is evident that this oral tradition has become a religious value. Therefore, the performance venue is also a place that is considered good, such as a mosque, musholla or surau (small mosque), and house. The organizers usually prepare a special place called pale-pale for the performance so that the performers who recite the salawat may sit and pray properly. Its shape is like a single bed made of wood, given a mattress and pillows to support the back. Some mattresses and pillows are also available for the audiences to sit and look at the show comfortably. Later, the show is usually held at night after the isha prayer until sometime before dawn. However, due to COVID-19, Salawat Dulang performances are often held from 9:00 pm to 11.00 pm or 2:00 am after midnight.
The Salawat Dulang performers, commonly called the salawat artists, are two people in one group. In one Salawat Dulang show, at least one group will perform. However, ideally, two groups come on stage because there is a part where the two groups ask each other and give answers related to problems in Islam. This act was awaited because it would determine the winning and losing groups. The group that is unable to answer questions from the opposing group will be considered a loser, and the group that can answer all questions from the opponent group is the winning group. However, this skill competition in salawat has not been found since the early 2000s. Currently, salawat groups display entertaining texts. Salawat groups are now trying to be creative through popular songs and make various music compositions in terms of both text and rhythm.

Salawat Dulang in Facing the COVID-19 Pandemic
In mid-March 2020, the COVID-19 outbreak began to enter West Sumatra. Since then, various restrictions on social activities have been EKA MEIGALIA, YERRI SATRIA PUTRA, MUHAMMAD JAUHARI SOFI Vol. 29 No. 2 (2021) 216 imposed. Among regulations during the outbreak is the absence of multiple activities that involve many people. Consequently, Minangkabau has almost no oral tradition shows. Later, starting from mid-July 2020, social activities return to normal life according to the strict health protocol. Several social activities, including arts and culture performances, were re-organized with various adjustments. In connection with the oral tradition of Salawat Dulang, some changes and adjustments have also been made. The changes and adjustments in the practice of Salawat Dulang are described as follows:

Performance
In general, the Salawat Dulang show is still held in the Islamic religious holidays and in the usual time, that is at night from 9:00 pm up to 11.00 pm or 2:00 am after midnight. The show's location is still the same, namely at the mosque, musholla (small mosque), or home. However, several activities concerning Salawat Dulang during the pandemic were still organized by government agencies, such as the Cultural Values Preservation Center (Balai Pelestarian Nilai Budaya/ BPNB) of West Sumatra, the Provincial Cultural Service of West Sumatra, and the Indonesian Ministry of Education and Culture. Activities organized by these agencies are held virtually.
The West Sumatra Cultural Service through the UPTD Taman Budaya is one of the agencies that hold virtual Salawat Dulang. On Wednesday, September 23, 2020, the show was held at 2:00 pm via zoom. The Salawat Dulang show was performed by two groups, namely the Sinar Barapi Group and the Bintang Arjuna Group. Each group performed for 45 minutes and only one appearance followed by a closing performance called a "compromise" where one group joins salawat.
In contrast to the usual Salawat Dulang performance, only a few people were present at the venue, including the organizing committee. At the same time, other audiences can enjoy through the zoom room. The atmosphere of an oral tradition held virtually is different because the audience and the performers do not meet directly. There is no fanfare or PRESERVING ORAL TRADITION AMID THE COVID-19 PANDEMIC ….
Walisongo: Jurnal Penelitian Sosial Keagamaan 217 cheers, not even the audiences' demand for songs usually present in live performances. In this situation, the performers' creativity is quite limited because, in essence, the direct attachment between the audiences and the performers is the source of inspiration for the text created.
Another Salawat Dulang performance was held in the Cultural Sector Facilitation (Fasilitasi Bidang Kebudayaan/ FBK) 2020 from the Ministry of Education and Culture on November 14, 2020. The performance was broadcast live through social media, such as Youtube, Facebook, and Instagram, managed in such a way through massive socializations a few weeks before the event. Like the virtual show organized by the West Sumatra Cultural Park UPTD, only a few people attended the show; most were the organizing committees. At the same time, the audiences who joined through social media were quite a lot. In this setting, there is an interaction between the audiences that appear in the comments column of social media. The host then reads the comments so that the viewer can respond. However, the show's atmosphere, which can be captured and felt lively, differs from an exhibition held virtually, even though it has been well managed.
During the COVID-19 pandemic, several nagari (village) also held Salawat Dulang performances, such as when people were welcoming Eid al-Fitr and Eid al-Adha in 2021. According to a salawat artist from the Sinar Barapi group (interview on July 8, 2021) named Jon Cakra, the performances before the Corona outbreak can be very numerous. In one week, he can even perform in various regions in West Sumatra. At that time, no restrictions and conditions were binding on the audiences or performers. However, only one show occurred in one week during the pandemic, even though the social restrictions have been regulated according to the government's health protocol. Sitting between the audiences must be spaced, as well as between the audiences and the performers. Audiences are required to wear masks, and in some places, performers are asked to wear face shields. The show's atmosphere is no longer lively and crowded because many people are afraid and avoid crowds.
However, in observing several Salawat Dulang performances during the pandemic, it appears that the public ignored the government's regulation. The Salawat Dulang show was held as usual before the pandemic. The audiences are not distancing themselves from one another and do not wear a mask. This fact is usually found when the show was held in an area far from the city center. It has happened, especially since the end of the Large Scale Social Restrictions (PSBB) in West Sumatra.

Performers
Before the COVID-19 pandemic, salawat artists depended on their lives through Salawat Dulang activities. If in a week there is only one performance of Salawat Dulang, at least in a month they earn more than four million rupiahs. According to several informants, there is no set fee for the Salawat Dulang performers; the fee is given on the basis of appropriateness and decency. Sometimes, it is determined by negotiations between the show organizers and the performers. However, in Minangkabau customs and culture, this Salawat Dulang tradition is considered holy. The Minangkabau people put high respect for this oral tradition and its performers. Usually, the salawat performers will wear very polite clothes, the same habit as when going to the mosque. They always wear matching shirts, pants, and socks in one group. In addition, a black cap on the head is a must for salawat in every performance.
Even though the show was held virtually during the pandemic, the performance did not change. The hallmark of the Salawat Dulang performance in terms of appearance is still maintained. This virtual show affects the performers. It means the performers who depend on this art for their lives are also affected by the COVID-19 pandemic. Although the community began holding the show again, the quantity is still not as much as before the pandemic. Responding to this condition, one of the exciting efforts made by the salawat groups is by using social media. Jon Cakra, with the Sinar Barapi group, is one of the salawat performers who created a YouTube account to document and publish various existing Salawat Dulang performances. The Youtube account in question is Sinar Barapi Chanel and currently has 5.72K followers. Although the account has been created since April 4, 2019, many videos was mainly uploaded in 2020, especially during the pandemic. Jon Cakra's activeness in uploading videos through Youtube has also provided additional income for the performers. In addition to uploading documentation of the performances, some of the uploaded videos are performances from other groups. He has also uploaded the documentation of the currently inactive Salawat group performances. According to Jon Cakra, this can attract the audiences' attention to the salawat groups that are less known.

Spoken Texts
The texts spoken in the oral tradition of Salawat Dulang generally contain the teachings of Islam. The teachings can be about 'aqīdah, sharia, morals, and tarekat. Aqidah is teachings related to one's faith, namely the relationship between humans and Allah. Sharia is a stipulation in Islam that concerns the relationship between humans and humans. Meanwhile, morals are teachings related to a person's behavior, ethics, and manners (Nurdin, 2008). In addition to 'aqīdah, sharia, and morals, the texts of Salawat Dulang also contain the teachings of tarekat. In particular, the instruction of the tarekat contained here is the Syattariah congregation's teachings.
According to Usman (2019), the term tarekat means the way and method used by Sufis in purifying themselves, drawing closer to Allah, and feeling His presence in the heart. At first, the tarekat was intended to refer to how the Sufis attempted to approach this individually, but then they taught their students separately or in groups. In the later development, the schools of tarekat came into being, which were attributed to the Sufis who pioneered them. One of them is the Syatariyah Order. In Minangkabau, this said tarekat was developed in West Sumatra by Syeh Burhanuddin in Ulakan Pariaman (Fathurahman, 2008).
Based on one version of the oral history of this Dulang Salawat tradition, Syeh Burhanuddin is said to be the first to develop the teachings EKA MEIGALIA, YERRI SATRIA PUTRA, MUHAMMAD JAUHARI SOFI Vol. 29 No. 2 (2021) 220 of the Syatarriyah Order. Tarekat teaching texts are played to the accompaniment of the beat of the fingers and hands on the Dulang (Meigalia, 2019). In subsequent developments, the text containing the teachings of the Tarekat Syattariah is still present in the text that the Salawat performers sing until now. However, based on previous research, the Salawat performer is not necessarily a member of the Syattariah Tarekat organization. The following is an excerpt from the text Salawat Dulang sung by the Arjuna Minang Group about the nature of life and body.
Spoken text:

Jikalau kito mangaji akikat nyaonyo tubuah Lah nyato sakabek jangan disangko duo alamat Kok disangko duo lah nyato sasek Baapo bana cincin jo jari Baapo bana lilin jo api Bagarak cincin dek jari
Meaning: If we study the nature of life and body It is a real bundle, do not expect two addresses Like a ring on a finger Like a candle with fire Moving the ring because of the finger Before the COVID-19 pandemic, the texts are related to Islamic teachings. After the pandemic, the teachings of aqidah, sharia, morals, and tarekat are still present in every Salawat Dulang show. One of them is in an excerpt from the text sung by Sinar Barapi Group in a live streaming performance on November 14, 2020. O dear brothers/sisters and friends If you really love your body It is worth praying that we worry about Even if short-sighted thoughts are lacking It is okay no money As long as you understand prayers (shalat) Money is sought for people Well, take the bright path There is a straight path stretched out It means to walk, my friend That is the pillars and conditions That is the way of the sharia Who goes through is safe Whoever leaves must have gone astray The quote above is a teaching about the commandment of shalat (prayers) in Islam. Every Muslim must carry out the prayers to survive. This teaching will also be found in the period before the COVID-19 pandemic. However, some parts of the text appeared only after the COVID-19 pandemic; that is, the text deals with the pandemic itself. The salawat performers mentioned various problems regarding the pandemic, as shown on November 14, 2020. The following is an excerpt. The text above provides an overview of the misery experienced by the community due to Corona. The artists themselves canceled their artwork. In addition, the salawat also added information that the virus came from Wuhan. Next, the Salawat Dulang video uploaded by the Cultural Values Preservation Agency of West Sumatra with the title "Kalaman Together with West Sumatra BPNB -Shalawat Dulang" also found texts related to Corona. Here is the quote: The big and the small The old and the young Think and ponder in your chest Coronavirus is here now Strengthen the faith that is in the chest Live and die once That is why you should listen and listen Take care, remember God Love yourself; take care of your body Remember orders or suggestions So that the virus is not eaten Maybe this is a warning from God God wants to greet everyone Based on the two text quotes above, it seems that the existence of Corona, which has caused a lot of misery for humans, is mentioned as something that comes from God. It can be a warning or a punishment. Likewise, the Salawat Dulang tradition performers view the presence of this virus in a religious context. In addition, through the Salawat Dulang text, the performer also educates listeners to comply with the health protocol. Here is an excerpt from the text.

Cuci lah nyo tongan rajin pulo lah dek nyo kito Ondeh tapi lah usah lupo lah ndeh lai cuci lah juo mungko Lai jago lah dek nyo jarak dek sasamo-samo kito Itu iyo himbauan nan itu manjago kito
Meaning: Even at this time of COVID COVID-19 name In the time of the Coronavirus, that is his name Forced to follow health protocol rules That is how online events are made anyway Wearing a mask everywhere Wash our hands diligently too But do not forget to wash your face Keep the distance between us That is an appeal to take care of us

Audience
The Salawat Dulang performance, as in other oral traditions, will be lively because of the involvement of audiences. The texts are also created spontaneously during the performance due to the interaction between audiences and performers. The audiences' laughter and cheers made the performers more creative with the texts. Sometimes performers can perform for almost one hour in a satanggak (one group performs Salawat. In one show, a group can perform two or three steps).
The audience who attended the Salawat Dulang show came from various backgrounds and ages. Generally, those who attend and become spectators in the front are people from around the show's location. However, there are also audiences from other areas and usually follow because they are Salawat Dulang fanatics. Meanwhile, the community around the show's site will attend because of the sense of togetherness among community members. If the nagari celebrations are absent, there will be a feeling of not being considered part of the community.
The average audience will last until 11.00 pm, especially children and women. However, some audiences stay until the show is over. Primarily, if the show is held in a mosque or prayer room, the group of mothers would not leave until dawn. They can lie down while listening to the salawat's speech. Likewise, the event committee will last until the event is over.

PRESERVING ORAL TRADITION AMID THE COVID-19 PANDEMIC ….
Walisongo: Jurnal Penelitian Sosial Keagamaan 225 During the COVID period, the audience who came to the show location was not much as in the pre-covid period. There are restrictions concerning social distancing between the audiences. This distancing makes the Salawat Dulang show no longer as lively as before. However, this condition does not apply to all Salawat Dulang performances. When the show is held far from the city, such as the Salawat Dulang show on August 8, 2021, at Sumagek Malalo, Batipuah Tanah Datar, the audience can still be categorized as crowded. The average viewer is male, sitting not too far apart and not wearing a mask. While the women sat in the house doing various activities while listening to the salawat.
The show's atmosphere and the limited audience can be seen when the show is held online. The audiences present at the show's location are usually the organizing committees. The rest of the audience interacts via social media or whatever medium broadcasts the show.

Existence of Salawat Dulang during the COVID-19 Pandemic
The survival and continuation of social practice (tradition) in society reflect the meaning of the social practice for the supportive community (Sulkarnaen, 2017). At the beginning of the COVID-19 pandemic in West Sumatra, the survival and continuation of the Salawat Dulang tradition were one of the worrying things. As explained earlier, almost no performances were held; as a result, the salawat groups had no income at that time. However, along with various adjustments in people's lives to live side by side with COVID-19, the tradition of Salawat Dulang is again being displayed. This fact shows that this oral tradition has been meaningful for the Minangkabau people.
Salawat Dulang is a performance that is part of the Islamic religious celebration ceremony in Minangkabau. For the Minangkabau people, religion is an inseparable part of adat. It is summarized in a popular phrase "adat basandi syarak, syarak basandi kitabullah." The customs and culture of the Minangkabau people have a basis, namely syarak (shara') or religion. The religion that is guided is Islam with the book of Allah (the Qur'an). Although customs and religion in Minangkabau have a seemingly contradictory relationship, in practice, customs and religion reinforce each other, as explained by Tono et al. (2019), Aziz et al. (2020) and Muslim (2017). Therefore, in various religious matters (Islam), the Minangkabau people will fight for and defend themselves. Likewise, if the processions, traditions, and habits developed from generation to generation do not conflict with religious teachings, they will maintain them, as seen in Salawat Dulang.
Further, in connection with the COVID-19 pandemic, the government's efforts to defend it did not receive any opposition from the public. It is evidenced by the start of holding Salawat Dulang performances by the community. Although the quantity has decreased, the show's quality has not reduced, seen through the creativity of the Salawat in creating texts and songs inspired by the pandemic. As a tradition passed down from generation to generation, the Salawat Dulang tradition has not lost its audience despite the pandemic. Since the beginning of 2021, audiences have started to watch the show. Basically, many Minangkabau people living in the administrative area of West Sumatra do not really care about or even think about the existence of COVID-19. As Aprison and Melani (2021) explained, in the Minangkabau community, there has even been a rejection of various government policies and the MUI's decision to limit worship activities to prevent the spread of COVID. This rejection is also related to the efforts of the Minangkabau people to uphold religion because religion is the foundation of various aspects of life.
The public's indifference to the pandemic with the background of much information also makes multiple matters related to the Islamic religion undisturbed. Worship activities since the end of PSBB (Large Scale Social Restrictions) in July 2020 can be said to continue. Children still go to the surau (small mosque) every day to learn the Qur'an. This learning activity still takes place face to face even though learning activities in schools are carried out online. Congregational prayers continue to be held even though the PPKM (Enforcement of Restrictions on Community Activities) has been implemented since mid-June 2021. Therefore, religious celebrations are still being held, especially in areas far from the city center. During these celebrations, people also performed the Salawat Dulang performance.
In general, efforts to maintain this tradition are not only carried out by the community. The government, through related agencies, has also made various efforts so that the Salawat Dulang performance and other traditions are not lost. Based on the observations that have been made, the government's actions are not only related to efforts to maintain tradition. The government is also trying to use performing arts such as Salawat Dulang to convey public information. In the conditions of the COVID-19 pandemic, the government also uses traditional performing arts to get news and information about the Coronavirus. Among them can be seen in the Salawat Dulang performance in which messages can be found so that people obey the health protocol and maintain a healthy lifestyle, for this case, performing arts function to convey public information (Pala, 2020).

Conclusion
This current study aims to explain various things that happened to the oral tradition in Minangkabau amid the COVID-19 pandemic, especially Salawat Dulang. The study has found that Salawat Dulang has been one of the essential oral traditions in Minangkabau and is now in danger due to the COVID-19 pandemic. However, Salawat Dulang survived and continued amid the pandemic because it has implemented various forms of changes and adjustments. The changes and adjustments are visible in terms of performance, performers, spoken texts, and audience.
During the COVID-19 pandemic, the Salawat Dulang performances usually involve social media. Through such media, salawat performers upload much documentation of their performances. Later, the spoken texts in Salawat Dulang contain the teachings of Islam, such as 'aqīdah, sharia, morals, and tarekat, and various problems regarding the pandemic. In this case, the salawat performers see the conditions related to the COVID-19 pandemic as a source of inspiration in creating the spoken texts. There are very few audiences attending the live performances, and they must strictly adhere to health protocols. However, when the show is held far from the city, the audience can still be crowded. These findings imply the important role of all the performers, the community, and the government in proposing efforts to preserve this oral tradition. This togetherness shows that this oral tradition is still meaningful and functional in the life of the Minangkabau people. [w]