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57 J.L. Pol'y & Globalization 55 (2017)
Religiosity of Violence through Pesantren (a Method to Prevent Carok in Madura Tribe of Indonesia)

handle is hein.journals/jawpglob57 and id is 56 raw text is: ISSN 2224-3240 (Paper) ISSN 2224-3259 (Online) I Vol.57, 2017 iISTE Religiosity of Violence through Pesantren (A Method to Prevent Carok in Madura Tribe of Indonesia) Hats1* Muhammadiyah Malang University, Ji. Raya Tlogomas 246 Malang, Indonesia Abstract The tenn2 of carok among Madurese means fight with honor. Madurese dialect described it with 'ecacca erok- orok' meaning to slaughter and to mutilate. Ancient Javanese (Kawi) defined carok as fighting. Celurit was actually symbolizing the weapon used by blater (chivalrous people). Dutch demolished this symbol by condemning Pak Sakera, the originator of someone who lived with celurit, as a rebel despite his status of santri and pious Moslem. However, celurit was then used by Madurese as a weapon in their struggle against Dutch colonizer. Problems of adultery, inherited land, and others conflicts, were often resolved through carok. Reason behind this was to recover self-dignity and self-esteem. Heroism and spirituality within carok was enforced through a phrase 'etembang pote matah lebbi bagus pote tolang' (rather than white eye [blind], better is white bone). It means better die on the ground than bear a shame. After hundreds years of occupation, Dutch colonizer left Madura Island but carok and celurit were preserved as the admissible way to eliminate adversaries. This culture still existed in Bangkalan, Sampang and Pamekasan. People thought that it was the legacy of their ancestors, but in reality, it was a product of cultural engineering by the Dutch. Carok was men's way. They came from a family with authority, courage, muscle art skill, and power (either invulnerability or immunity). They may also emanate from the genealogy of hermits. Keywords: carok, religiousity, violence 1. Essence of Carok Carok was usually triggered by an occurrence that forced someone or his related family to suffer the lost of their dignity and esteem. They recovered this lost by challenging adversary into one-to-one battle. This challenge also manifested the act of real chivalry. If the challenge was accepted, each fighter did preparations. One may learn muscle art and kedigdayaan (invulnerability). Feeling adequate with preparations, the schedule of the fight was set. One may too proud with his power and invulnerability, and disturbed intentionally other's convenient life. Such person may flirt onto other's wife or make a fun with someone considered as having equal competence. The aim was usually to raise the anger of the subjected who would challenge the doer (the subject) with carok. There was a deal between these men to organize their fight in open place where other can see them. All doers were men because Madurese considered carok as a domain of men not women. There was adage: 'Oreng Lake'Mate' Acarok, Oreng Bini' Mate'Arembi' (men die through carok, but women die because of birthing). Carok was held at open places, such as dry rice field, non irrigated field and wide open field. To ensure there will be sportsmanship, a referee was appointed. The existence of referee means there is a rule of the game. It is needed to retain sportsmanship and to avoid fraud moves such as spreading dusts to eyes or throwing celurit from distance/ Carok was done at daylight. The fight only begins when each fighter is ready. If one needs a rest, the adversary must allow. Carok may take very long rounds because each fighter had muscle art skill. Some may also be invulnerable from celurit. The fight ended when one died. Sometimes, one surrendered before he lost to death. Referee may stop the fight because a naked woman (abangkang) crossed the fight. It was believed that self-immunity of the fighter would diminish (apes) after seeing woman's genitals. Carok must be assumed sportively because when it ends and one fighter is lost, the dispute shall be over without revenge from the lost side. 2. The Shifted Meaning of Carok Carok was a self-defense when self-esteem was stepped on by others. The esteem related with wealth, authority and woman. In essence, carok was a deed to kill other for a reason of honor. An ethnographic 1 Senior Staff of Criminology, Faculty of Law, UMM. 2 Carok was identified with 'celurit' and emerging amidst Madurese since Dutch colonialism in 18th century. Carok symbolized a chivalrous way to defend self-dignity (self-esteem). Celurit was the only weapon used in carok. In the days of Pangeran Cakraningrat, Joko Tole and Panembahan Semolo of Madura, people had not been or were not familiar with carok and celurit. The culture of honorary fight was killing adversary in chivalrous way using sword or keris. Celurit was new weapon used by a Madurese legend of Pak Sakera. He was a foreman of sugarcane plantation in Pasuman. He never left his celurit during his journey to work, his work of monitoring sugarcane workers and farmers, and even his worship at prayer house. Journal of Law, Policy and Globalization wwwLiisteorg9