Helping Ease during Marriage: Tombor Magh as  Social Ties among Family Members of Fakfak Family, West Papua, Indonesia

M. Thohar Al Abza; Heni Purwati; Muhamad Yusuf; Zulihi Zulihi; Suparto Iribaram

doi:10.21580/ws.32.2.22985

Authors

M. Thohar Al Abza Department of Islamic Law, Faculty of Syariah, Institut Agama Islam Negeri Fattahul Muluk Papua, Jayapura, Indonesia https://orcid.org/0000-0003-0416-0709
Heni Purwati Department of English Education, Faculty of Education, Institut Agama Islam Negeri Fattahul Muluk Papua, Jayapura, Indonesia https://orcid.org/0009-0009-9213-4711
Muhamad Yusuf Department of Research and Community Service, Institut Agama Islam Negeri Fattahul Muluk Papua, Jayapura, Indonesia https://orcid.org/0000-0002-7462-505X
Zulihi Zulihi Department of Islamic Education, Faculty of Education, Institut Agama Islam Negeri Fattahul Muluk Papua, Jayapura, Indonesia https://orcid.org/0009-0007-7339-4150
Suparto Iribaram Department of Islamic Education, Postgraduate Programs, Institut Agama Islam Negeri Sorong, Sorong, Indonesia https://orcid.org/0000-0002-7176-8629

DOI:

https://doi.org/10.21580/ws.32.2.22985

Keywords:

collection, dowry, tradition, tombor magh

Abstract

A tradition that is still carried out by the Patipi Pulau community of Fakfak Regency is the collection of dowry called the Tombor Magh tradition, which is determined by the female party to the male party through an agreement. The aim of the research is to determine the implementation of the Tombor Magh tradition and the impact of the Tombor Magh tradition carried out by the Patipi Island indigenous community in Fakfak Regency. This is qualitative research, using a social phenomenology paradigm. Research results the Tombor Magh tradition (collection of dowry) is carried out when marriages occur between members of the Fakfak traditional community. The Tombor Magh tradition is carried out at the groom's house. In tradition, there are reciprocal gifts made by the groom's family to cover the groom's lack of dowry. Giving to women is a gift. When Tombor Magh is not fulfilled, the consequences are borne by the man. The delivery objects in Tombor Magh are jumhur, ndrup, pdour, yana, mongmongka, lela, nteing, and antique plates. The function of Tombor Magh is to maintain community culture as a means of unifying, strengthening, and binding the family, maintaining the integrity of family relationships, maintaining traditions passed down from generation to generation, and maintaining the honor and dignity of the male family in fulfilling the dowry. If you don't implement Tombor Magh, there are consequences that must be obeyed, which are habits that arise from mutual agreements that have become the customary law of the community by discarding the surname/family/clan from men to be passed on to their children, which is used is the surname/family/clan.

Downloads

Download data is not yet available.

References

Alfida, R., Usman, S., & Ruslan, R. (2016). Penetapan Mahar bagi Perempuan di Desa Kampung Paya, Kecamatan Kluet Utara, Kabupaten Aceh Selatan. Jurnal Ilmiah Mahasiswa: Pendidikan Pancasila dan Kewarganegaraan (JIM PKN), 1(1), 89–96. https://jim.usk.ac.id/pendidikan-kewarganegaraan/article/view/459

Allendorf, K. (2013). Schemas of Marital Change: From Arranged Marriages to Eloping for Love. Journal of Marriage and Family, 75(2), 453–469. https://doi.org/10.1111/jomf.12003

Alvard, M. S. (2003). Kinship, Lineage, and an Evolutionary Perspective on Cooperative Hunting Groups in Indonesia. Human Nature, 14(2), 129–163. https://doi.org/10.1007/s12110-003-1001-5

Apiem, E. M. (2021). Makna Ararem sebagai Pendampingan Pastoral dalam Perkawinan Etnik Biak di Propinsi Papua. Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology), 7(1), 131. https://doi.org/10.24114/antro.v7i1.24914

Denzin, N. K., & Lincoln, Y. S. (2009). Handbook of Qualitative Research (Dariyatno (ed.)). Pustaka Pelajar.

Dillistone, F. W. (2002). Daya Kekuatan Simbol. Kanisius.

Garcia-Hombrados, J., & Novak, L. (2024). The Economics of Abduction Marriage: Evidence from Ethiopia. IZA - Institute of Labor Economics - Deutsche Post Foundation. https://www.iza.org/publications/dp/17242/the-economics-of-abduction-marriage-evidence-from-ethiopia#:~:text=A sizable share of marriages in several Asian,characterize the practice of abduction marriage in Ethiopia.

Geertz, C. (1992). Tafsir Kebudayaan. Kanisius.

Goodarzi, L. S. (2018). Mahr and Divorce: An Islamic Marriage Concept and Its Effects on Intrahousehold Bargaining Power of Couples (pp. 1–53). IZA-Institute of Labor Economics. https://conference.iza.org/conference_files/Gender_2018/salarpour_goodarzi_l26070.pdf

Haggar, S. (2024). Communitas revisited: Victor Turner and the transformation of a concept. Anthropological Theory. https://doi.org/10.1177/14634996241282143

Hastuti, H., & Maswati, R. (2021). Proses Komunikasi Simbolik Adat Mas Kawin di Kampung Wayori Distrik Supiori Barat Kabupaten Supiori. Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, 8(2), 201–211. https://ojs.unm.ac.id/sosialisasi/article/view/23905/0

Howes, D. (2022). In Defense of Materiality: Attending to the Sensori-social Life of Things. Journal of Material Culture, 27(3), 313–335. https://doi.org/10.1177/13591835221088501

Husen MR., M., Hamdani, H., & Candrasari, R. (2022). Tradisi dan Status Sosial dalam Penetapan Mahar Perkawinan di Gampong Mamplam Aceh Utara. Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM), 3(1), 32–41. https://doi.org/10.29103/jspm.v3i1.6224

Jenks, C. (2006). Culture. Routledge. https://doi.org/10.4324/9780203129845

Koentjaraningrat, K. (1984). Kamus Istilah Antropologi. Pusat Pembinaan dan Pengembangan Bahasa, Departemen Pendidikan dan Kebudayaan.

Koentjaraningrat, K. (1990). Beberapa Pokok Antropologi Sosial. Dian Rakyat.

Mauss, M. (2016). The Gift. Hau Books.

Nidal, A. (2024). Tinjauan Fiqh Syāfi’iyah terhadap Penentuan Mahar Pernikahan Anak di Kabupaten Pidie. Jurnal Al-Mizan, 11(1), 37–47. https://doi.org/10.54621/jiam.v11i1.828

Nuhuyanan, F., Yusuf, M., Iribaram, S., Purwaka, S., & Muhandy, R. S. (2022). Potret Tradisi Bib Maaf pada Keberangkatan Haji Masyarakat Desa Dullah Laut Kepulauan Kei Maluku Tenggara. Potret Pemikiran, 26(2), 191–212. https://doi.org/10.30984/pp.v26i2.2082

Pandu, Y. K., & Suwarsono, S. (2020). Kajian Etnomatematika terhadap Moko sebagai Mas Kawin (Belis) pada Perkawinan Adat Masyarakat Alor. Asimtot: Jurnal Kependidikan Matematika, 2(2), 115–128. https://doi.org/10.30822/asimtot.v2i2.768

Roucek, J. S., Simamora, S., & Warren, R. L. (1984). Pengantar Sosiologi. Bina Aksara.

Sairin, S., Semedi, P., & Hudayana, B. (2002). Pengantar Antropologi Ekonomi. Pustaka Pelajar.

Soepomo, R. (2007). Bab-bab tentang Hukum Adat. Pradnya Paramita.

Strauss, L., & Claude. (1997). Mitos, Dukun dan Sihir. Kanisius.

Suroh, S. (2021). Pemberian Mahar dan Uang Hantaran pada Perkawinan Adat Suku Rejang Bengkulu Utara (Perspektif Sosiologi Agama). Jurnal Manthiq, 6(1), 1–6.

Turner, S. B. (2012). Teori Sosial dari Klasik Sampai Postmodern. Pustaka Pelajar.

Usman, L. (2018). Fungsi Pembayaran Mas Kawin pada Komunitas Kampung Skouw Sae, Kota Jayapura (Dowry Payment Function Skouw Sae Community, Jayapura City). Jurnal Penelitian Arkeologi Papua Dan Papua Barat, 10(1), 17–33. https://doi.org/10.24832/papua.v10i1.239

Winangun, Y. W. (1990). Masyarakat Bebas Struktur: Liminalitas dan Komunitas Menurut Victor Turner. Kanisius.

Yusuf, M., Nawir, M. S., Garamatan, A., Iribaram, S., & Muhandy, R. S. (2023). Portrait of Damar Tradition in Welcoming the Arrival of Lailatul Qadar Night in the Community of Patipi Island Village. Potret Pemikiran, 27(1), 75. https://doi.org/10.30984/pp.v27i1.2453