EFFORTS OF A MINORITY MOSLEM DIASPORA TO BUILD A SOCIAL IDENTITY IN BALI

Abstract

The Pegayaman Muslim diaspora historically originated from Java. Pegayaman, the village they live in, is one of the largest Islamic villages in Buleleng Bali. For them, Islam is a religion that not only contains a belief system that has abstract values, but also becomes a cultural attribute that distinguishes them from the Balinese Hindu community in its environment. In this context, they must have a social identity to show. The question that can be asked is how this diaspora that resides amidst the majority of the Balinese Hindus build their social identity? The objective of this research is to find out and discuss the efforts done by this community to build their identity. The method used is a sociolinguistic study utilizing a qualitative method. The data collected were in the form of authentic verbal linguistic data, which consist of conversations in five language domains. The data were collected using the (non-)participatory observation method and interviews. Both the participatory and the non-participatory observation took 6 months. Three interviews in five different language domains which involved seven interviewees were carried out. To obtain the data in question, a number of five families and their social networks were taken purposively as research subjects. To ensure data saturation, snowballing technique was also used. A number of important informants such as penglingsir ’adat elderly’, religious and traditional leaders (Guru), penghulu, and mekel or village heads were also involved as data sources. The study found the followings. The most obvious phenomenon is that they use Bahasa Bali in informal language domains by adapting some of its dialectal features. They are also adaptive, accommodative, and assimilable to the Balinese culture and traditions. The accommodation was shown in the implementation of the systems of Subak ‘the Balinese traditional irrigation system’ and Banjar ‘part of a hamlet’. The adaptation was in a number of tradition-related activities: Muludan Base, Muludan Taluh, Penapean, Penyajaan, Penampahan, Ngemanisin, and Ngejot. The assimilation was also seen in the Terms of Address and Terms of Reference used. Through these accommodative and adaptive efforts, they manage to build their social identity with the hope that their existence could be recognized and accepted, and thus they can practice their beliefs and faith, and practice and pass on their culture well