Non-royal Belamin Tradition Based on Adult Education : A Phenomenological Study of Kampong Banjar Ketapang, West Kalimantan

: This research aims to explore the various roles of the non-royal belamin tradition in upholding adult education principles in Kampong Banjar West Kalimantan. The study employed a phenomenological method with a qualitative approach. Data in this study were in the form of cultural behavior, describing the beliefs, history, and equipment of the non-royal belamin tradition from specific informants, the customary leader, and the implementer. Data were collected using interviews, observation, and documentation techniques. The analysis used an interactive model with reduction stages, data presentation


Introduction
Kampong Banjar is a region in Ketapang, West Kalimantan, with a predominantly Malay population.The inhabitants of Kampong Banjar uphold the customs and culture of their ancestors, deeply rooted in the hereditary traditions of the Kingdom of Tanjungpurathe oldest Malay kingdom in West Kalimantan.The lives of the indigenous Malay community in Kampong Banjar are profoundly shaped by traditional ceremonies that have been passed down through generations, showcasing resilience and sustainability against the forces of time and nature (Abdullah, 2021;Parti, 2018;Wagiati & Zein, 2018).Like many traditions in various regions, the belamin tradition in Kampong Banjar encompasses prohibitions or taboos transmitted to succeeding generations.
The belamin tradition is divided into two categories: royal belamin and nonroyal belamin, also known as the tumbang apam tradition.The belamin tradition is divided into two categories: royal belamin and non-royal belamin, also known as the tumbang apam tradition.This practice has its roots in Hindu culture, dating back to the 16th century (Karpina, 2020).The adopted traditions underwent an Islamic transformation, including albanzanji readings, shalawatan, dhikr, and prayers, when the sultanate converted to Islam (Faizah et al., 2023).This transformation imbued the tradition with Islamic values, reflecting the noble teachings of Islam (Adela et al., 2023).Zoetmulder (2007) argues that no cultural tradition exists independently of religious influence.The tumbang apam tradition, including fostering learner engagement, designing experimental learning experiences, and making practical adjustments to enhance learning effectiveness.
In contrast to previous studies, this research focuses on three main aspects: (1) disclosing the religious system of a tradition, encompassing procedures, instruments, and ritual materials; (2) applying Malcon's theory of adult education, adapted as needed to elucidate the educational principles embedded in the tradition; and (3) extracting local wisdom from the tradition for the enhancement of adult education.Therefore, based on the background above, this research aims to explore the various roles of nonroyal belamin traditions in upholding the principles of adult education in Kampong Banjar, West Kalimantan.This research will delve into the religious system associated with the tradition, elucidating the implementation procedures, tools, and materials used.The second aspect addresses the application of adult education principles from Malcom's perspective (in Budiwan, 2018), to discuss the problem that has undergone some adjustments.The four adapted educational principles include: (1) Life value-based learning; (2) Experiential learning; (3) Topic-based learning relevant to life; and (4) Problem-centered learning, which necessitates encouragement and motivation as it focuses more on overcoming difficulties.These principles should be integrated into everyday life (Bali & Susilowati, 2019).

Research Method
The research was conducted between April-November 2023 in Kampong Banjar, Ketapang, West Kalimantan.A phenomenological method with a qualitative approach was employed, aiming to accurately classify events, facts, and phenomena based on what transpires in the field (Sugiyono, 2019).The study utilized various data sources, including 1) Results from interviews with informants who met specific criteria, 2) Observation notes recorded during the research, and 3) Relevant documents about the subject of the study.
The technique for selecting informants was based on individuals who practice the non-royal belamin tradition.The criteria for informants include: (1) being indigenous Malay residents of Kampong Banjar with proficient knowledge of the non-royal belamin tradition, enabling them to provide an abundant, careful, and genuinely representative corpus of data; (2) being adults aged around 30-60 years to ensure a broad knowledge of language and culture; (3) the ability to understand the intent and instructions of the researcher; (4) having no speech or hearing impairment; (5) being able to share stories and comprehend the required information easily; (6) having a neutral stance or no personal interest; and (7) having enough time (Prayoga & Rizal, 2021).The data analysis technique for this research follows Miles dan Huberman (2014) interactive model, involving data condensation, data display, and conclusions drawing.

Results and Discussion
The tradition of non-royal belamin, commonly known as tumbang apam, has been carried out by the Malay Kampong Banjar tribe from generation to generation.In agreement with Waluyo (2017), every culture comprises diverse traditions institutionalized in society and passed down through time.However, based on information from sources, the procedures for implementing this tradition may have changed over time, while its core elements and privileges are still maintained.It aligns with Muhakamurrohman's (2014) perspective, stating that traditions can evolve but may undergo changes according to the will of the authorities, particularly the traditional elders.

Figure 1. Non-royal belamin traditions
Beromong, bekumpul, nyiapkan diri, terus bediri megang apam, terus yang sesepoh tu bace Yasin yang memimpin hajat dan tujuan.Talking, gathering, preparing themselves, then standing holding apam (the girl who is wished-for), (NY, Interview April 30, 2023) Implementing the non-royal belamin tradition begins with beromong (chatting) with the family when they gather to prepare themselves (Picture 1).During the self-preparation stage, girls stand holding apam, while families gather Yasin books and the necessary tools and materials for the tradition.The first procession is initiated by the elders, who lead the recitation of surah Yasin and express the intentions and purpose of the ceremony.While implementing the non-royal belamin tradition, the elders leading the ceremony recite prayers in Malay and Arabic.The first prayer is the munajat, which signifies an attitude of surrender to Allah SWT.In the non-royal belamin tradition, the munajat prayer is conducted in Malay and commences the tradition's procession.The use of Malay in this prayer has become a hereditary practice.While there might be variations in word order in the prefatory prayer during different traditional implementations, the intent and purpose remain the same.

Kami mohon bermunajat kepademu ya Allah. Kami membace Yasin ini agar anak kami, selamatkan anak kami agar dijauhkan dari balak bencane, agar kesehatan, kesembuhan, keselamatan.
We pray to You, Ya Allah.We recite this Yasin, seeking the protection and well-being of our child-may they be safeguarded from disasters and blessed with health,recovery, and utmost safety.(NY, Interview April 30, 2023) The second component is tawasul.At-tawassul, synonymous with at-tawashul, is similar to al-wasilah, signifying a cause that can lead to accomplishing a goal (Badriyah, 2009).In the context of the tumbang apam tradition, tawasul is employed as a supplication, entreating Allah SWT to accept the intended prayer.The following tawasul is used in the tumbang apam tradition: According to information from sources, tawasul serves as an intermediary or practice among Muslims, aiming to hasten the response to prayers offered to God.It is common for various traditions or customs worldwide to incorporate tawasul at the initiation of their practices.The notion is that the intercession of the Prophets and righteous individuals, whether during their lifetime or after death, aids in accepting their prayers.
The third component involves the repetition of Surah Yasin from the Qur'an three times.Notably, verses 1 and 58 are specifically recited thrice in this tradition.The intention is to instill belief in Allah SWT's beautiful and wise creation of the Qur'an, emphasizing its profound reality.Repeating Surah Yasin verse 58 three times is aimed at expediting the fulfillment of wishes and prayers by Allah SWT.In the context of the nonroyal belamin tradition, the primary goal is to seek the safety and well-being of the child undergoing the tradition.After following the recitation of Surah Yasin, the fourth component complements the preceding series by involving the reading of prayers.The purpose of these prayers in the non-royal belamin tradition is to seek forgiveness and safety for the girls and relatives participating in the prayer.
Then, the fifth component involves reading congratulatory prayers, which holds significant importance in the non-royal belamin tradition.The purpose of reciting congratulatory prayers for the girls and present relatives aligns with the original intention-to seek Allah SWT's pleasure, as encapsulated in the meaning of congratulatory prayers.The sixth component entails reading a long-life prayer, which is also a central aspect of this tradition.This prayer is specifically dedicated to the girls, aiming for a life blessed by Allah SWT with longevity and abundant joy.The blessing of life encompasses goodness and the ability to perform righteous deeds.To conclude the entire series of nonroyal belamin traditions, the seventh step involves reciting the prayer of tolak bala.In this tradition, the tolak bala prayer is intended for the girls and relatives to protect them from all dangers, natural disasters, and adversities.Following the prayer series, the girls, who have been standing during the implementation of the non-royal belamin tradition, are invited to sit down and assist in removing the apam from the coconut manggar-manggar (coconut sticks).Typically, around 50-60 apam cakes are used in this tradition (see Picture 2).Subsequently, the apam cakes are distributed to the tradition participants and shared with the surrounding neighbors.

Figure 2. Apam in the non-royal belamin tradition
The tools and materials utilized in the non-royal belamin tradition hold distinct symbolic meanings.These include apam cake, coconut manggar, coconut sticks, a pot of drinking water, and candles.The apam cake is affixed to a coconut leaf stick, the leaves of which are carefully shaved to expose the stick.A white candle is placed and lit at the top of the frond with the apam cake.The pot of drinking water serves as a container for reading prayers during the tradition.
The meaning of the tools and materials of the first non-royal belamin tradition is, the symbolic meanings of these tools and materials in the non-royal belamin tradition are apam cake symbolizes the tradition of seeking safety, warding off bad luck, or eliminating all dangers (diseases) for girls experiencing their first menstruation.The second is coconut manggar, which represents usefulness and prosperity, reflecting the benefits of coconut trees.Then there are coconut sticks, symbolizing harmony and life, signifying that life will always progress harmoniously with others to achieve peace.The pot of drinking water prepared serves as a symbol of a drink that accommodates the prayers made during the tradition.The last is candles, which symbolize purity, cleansing oneself or one's mind in the non-royal belamin tradition.
Bise men tu terus-terusan.Pernah ade anak (Tukneng Asim) pendarahan, seolah-olah macam maok hamil mauk gugur gian bah.Continuous menstruation, there was an incident with the child of Grandfather Asim that his child was bleeding like a miscarriage during pregnancy.
(NY, Interview April 30, 2023) The consequences for a girl not following this tradition are related to issues with blood, such as experiencing continuous menstruation.Normally, the menstrual cycle lasts a maximum of 6-7 days, and the extended duration, up to 15 days, is considered unusual.If it exceeds the mentioned timeframe, it is termed istihadah or a blood-related ailment.These considerations underscore the Kampong Banjar community's strong belief in conducting the nonroyal belamin tradition for their daughters.The purpose is to prevent unforeseen issues, ensuring this tradition becomes an enduring cultural practice.Culture, being shaped by the community and ingrained in its members, is reinforced by such traditions (Widianto & Lutfiana, 2021).Thus, incorporating religious values into traditions, guided by a comprehensive understanding of religious principles, results in the complete embodiment of these traditions.This indirect assimilation of cultural traditions into existing processes and journeys fosters a heightened awareness of the significance of Islam for both individuals and society (Irfan, 2021).

Non-royal Belamin Tradition Based on Adult Education Principles
Adult education imparts knowledge, shapes affective aspects, and cultivates skills within the framework of lifelong learning.It encompasses the transmission of new information, the formation of attitudes and values, and the development or enhancement of skills, aligned with the concept of lifelong learning, adult education underscores the expectation that individuals will engage in continuous learning and personal development throughout their lives, with an emphasis on independence and individual choice (Nurfaidatulhasanah, 2016).Therefore, adult education enables individuals to navigate change and seize opportunities in a dynamic and evolving society.
Determining the age of adulthood exhibits variations, as highlighted by (Ruzaipah et al., 2021).In Indonesia, the definition of adulthood is subject to legal contexts, with the Supreme Court, in Circular Letter No. 7/2012, establishing the age of majority at 18 years or upon marriage following the Civil Chamber Meeting in March 2012.Discrepancies emerge between Islamic and positive legal perspectives regarding sources, age parameters, and the utilization of material and formal sources.While positive law provides clear age parameters, Islamic law relies on the Qur'an and Hadith without explicit age determination, emphasizing physical characteristics.Despite the lack of uniformity in positive law, Islamic law allows for interpretation by scholars based on the principle of taqlid (following guidance).
In indigenous cultures, community perspectives shape the definition of adulthood through traditions, rituals, and social responsibilities.Emphasizing traditional values in adult education becomes paramount to mitigate negative impacts.Recognizing the diverse definitions of adulthood is crucial for understanding the parental role in guiding children toward adulthood with integrity, aligning faith with action.Consequently, an adult is defined as an individual who has matured in biological, social, and psychological functions, demonstrating judgment, responsibility, and life roles.
The principles of adult education must be upheld by incorporating a series of roles that embody values crucial for ensuring the success and positive impact of the educational process within the non-royal belamin tradition.This endeavor aligns with Malcom's four principles of adult education perspective (as adapted by Budiwan, 2018) to address specific challenges.The four adjusted principles of adult education are as follows:

Kebetulan anak saye ni tige orang perempuan. Dari mereke kecik, saye dah biasekan untuk belajar agama islam. Saye sebagai orang tue tentu berkewajiban mengajarkan anak saye untuk tau hal baik dan hal buruk. Mane yang harus dilakukan dan nda dilakukan. Saye pun ngasi tau mereke tentang hukuman yang akan mereke dapat jike melakukan hal yang nda semestinye dilakukan. Hukumannye bise kena hukum adat, islam, dak pun dari pemerintah.
I have three daughters, and from a young age, I have instilled in them the importance of learning about Islam.As parents, we are responsible for imparting knowledge about both right and wrong.Additionally, I discuss the consequences they may face when engaging in prohibited actions.These consequences encompass customary, Islamic, and governmental repercussions.
(IM, Interview November 6, 2023) The above presentation highlights the values of al-ukhuwah (caring) and al-munfiqun (high awareness of helping others) in upholding the first principle of the nonroyal belamin tradition.According to (Syihab et al., 2014), the Qur'an defines ukhuwah as the spirit of brotherhood, extending to fellow Muslims and non-Muslims.It implies that individuals practicing ukhuwah will care deeply about others.Al-munfiqun represents the behavior of believers with a heightened awareness to assist their fellow humans, as stated by (Majid & Andayani, 2013).Both values embody noble social Islamic values when connected with the non-royal belamin tradition.For the success of this first principle, the child needs to comprehend the purpose of the knowledge to be acquired and its relevance to their life.This understanding fosters the child's responsibility towards recognizing oneself and adhering to applicable rules, encompassing religious, governmental, and moral guidelines.Furthermore, in self-discovery, the child can develop individual capacity and independence in managing and solving problems.

Experience-Based Learning
Adolescent age poses numerous challenges due to the associated changes (Musthafa, 2023).The lack of education about adult responsibilities often leads to problems for young individuals, causing harm not only to themselves but also to their parents and families.Children may not yet be fully responsible for their actions at this stage.The nonroyal belamin tradition implicitly imparts lessons from ancient times to the present, aiming to prevent repeating actions that may harm children.
Orang tue hanye bise berusahe untuk anaknye.Kami bekalkan mereke dengan iman kepade Allah.Ketike mereke takut Allah, maok dimanepun die berade, Allah bakal tetap meliatnye.Tinggal diajarek dengan masalah-masalah yang udah-udah mah.Harapannye biar mereke bise lebeh menjage diri sorang.Parents can only do their best for their children.We instill in them faith in Allah.When they fear Allah, Allah will always watch over them no matter where they are.We educate them about various challenges, hoping they can navigate life on their own.(IM, Interview November 19, 2023) This second principle aligns with the values of faith, tawakal, and ikhlas in the nonroyal belamin tradition.Faith involves engaging one's conscience and thoughts and aligning them with actions (Fitriya & Farah, 2019).Tawakal signifies the belief and complete dependence on Allah in all endeavors (Faizah, 2023).Additionally, sincerity is a crucial element in worship, emphasizing that all acts of worship should be undertaken with a sincere intention solely for Allah (Hidayah et al., 2023).These three values are integral to the noble values of Islam, serving as valuable learning resources.The primary factor emphasized in this second principle is experience.Therefore, experiences can be leveraged through the values they contain, offering learning opportunities related to problem-solving.Even if a child does not personally encounter a specific issue, they learn about the origins of problems and how to address them indirectly.

Topic-based Learning Relevant to Life
Learners are more enthusiastic about learning when topics directly relate to life events.This is particularly relevant to the genital phase (12 years to adulthood), during which children enter puberty and experience attraction to the opposite sex (Arifannisa et al., 2023).
Mase biak sekarang ni agik cinte monyet.Saye selalu memberikan nasehat-nasehat dengan contoh dari orang-orang terdekat supaye anak tidak melakukan hal yang same.Mase depannye masih panjang, jadi yang bise jage dirinye hanye die sendiri.The child is currently experiencing puppy love.I consistently provide a wealth of advice, accompanied by examples from people closest to us, to guide the child from making similar mistakes.The child's future is expansive, and they are the ones who can ultimately protect themselves.
(IM, Interview November 6, 2023) The exposure draws examples from close relationships, enabling children to indirectly learn about prohibitions and crucial aspects that shape their future.The child's future hinges on how they conduct themselves in life.Addressing the role of the non-royal belamin tradition, particularly in applying the value of al-musawah (treating children equally), Aini (2021) highlights its alignment with the discourse of social science, where al-Musawah is akin to human rights.In legal contexts, all humans are recognized to have the same rights.In the non-royal belamin tradition, treating children fairly translates to providing all girls experiencing puberty with learning and guidance concerning boundaries that should not be crossed.These boundaries are adapted to address common issues.The role of parents, guided by this third principle, is akin to that of friends.Beyond being attentive listeners, parents instill trust in their children and serve as positive examples.

Problem-Centered Learning
All the noble Islamic values encompassed in the non-royal belamin tradition align with the fourth principle.These values encompass religious virtues, including faith, sincerity, tawakal (reliance on God), and gratitude, as well as social values such as friendship, al-ukhuwah (caring), al-musawah (equality), and al-munfiqun (high awareness of helping others).These Islamic virtues serve as an approach where children actively engage in problem-solving or challenging situations.This principle facilitates the development of critical thinking, problem-solving skills, and a deep understanding of concepts through hands-on experiences.Critical thinking involves the ability to think inductively, identify interrelationships, analyze complex situations, and discern the cause and effect of a problem (Rachmantika & Wardono, 2019).In this context, encouragement and motivation play a crucial role as children encounter challenges or problems that require extra effort.With the right encouragement and motivation, children can surmount difficulties, expand their understanding, and cultivate skills beneficial in everyday life and future endeavors.
Emphasizes that the four principles of adult education contain noble Islamic values in the non-royal belamin tradition.Implicitly, the belamin non-royal tradition teaches adult education to the local community through noble Islamic values.The role of tradition in the community benefits the preparation and maturity of girls growing up.The traditions of the Malay tribe are not just an old heritage, but also reflect a variety of customs and beliefs that are still very relevant in culture.The discussion of myths in Malay cosmological studies is always related to ritual practices, magical elements, and elements of animism (Shah & Wahid, 2010).
The conceptual implication of this research is that the concept and process of adult education can respond to and utilize cultural traditions that have been underestimated.The value of local wisdom embodied in the tradition can answer life's problems.Furthermore, the practical implication of this research is that the implementation of tradition-responsive education is intertwined with efforts to maintain and conserve culture.The nonroyal belamin tradition is a cultural instrument that can be simultaneously utilized as a forum for learning values and ethical education.

Conclusion
In conclusion, this study reveals that the non-royal belamin tradition embodies four principles of adult education: (1) Life value-based learning, (2) Experience-based learning, (3) Topicbased learning relevant to life, and (4) Problem-centered learning.Notably, the tradition reflects noble Islamic values encompassing religious and social aspects.The values of alukhuwah (caring) and al-munfiqun (high awareness of helping others) are particularly

Figure 3 .
Figure 3. Chart of adult education principles Life Value-Based LearningThe responsibility of preserving the non-royal belamin tradition falls on the people of Kampong Banjar, particularly the parents of girls entering adolescence.Parents play a pivotal role as guides, steering their children toward a seamless adulthood transition.The initiation of this preparatory phase involves fostering an understanding of the profound meaning and values inherent in life.