JRSSEM 2022, Vol. 02 No. 4, 436 – 444

E-ISSN: 2807 - 6311, P-ISSN: 2807 - 6494

DOI: 10.36418/jrssem.v2i04.266 https://jrssem.publikasiindonesia.id/index.php/jrssem

MORAL AND SOCIAL VALUES IN THE IMPLEMENTATION

OF KENDURI SKO IN LOLO KECIL VILLAGE, BUKIT

KERMAN DISTRICT, KERINCI REGENCY

Ahmad Hariandi

Monalisa Sipahutar

Betty Era Natalia Simbolon

Annisa Firda Yulizha

M. Dimas Fahriansyah

Elementary School Teacher Education Study Program, Jambi University

e-mail: ahmad.hariandi@unja.ac.id, monalisasipahutar20@gmail.com,

bettysimbolon88@gmail.com, annisafrdaylzh@gmail.com, mhmddimas456@gmail.com

*Correspondence: ahmad.hariandi@unja.ac.id

Submitted

: 24 October 2022

Revised

: 12 November 2022

Accepted

: 17 November 2022

Abstract: This research was motivated by the fact that the Sko feast is rarely done, where the Sko

feast is no longer held regularly every year. Sometimes a feast is held every 1 or 5 years. The

purpose of this study is to find out the moral and social values in the implementation of Kenduri

Sko in the Lolo Kecil Village Community, to identify the role of traditional stakeholders in the

implementation of Kenduri Sko. This type of research is qualitative with descriptive method.

Determination of informants is done by purposive sampling. This type of data consists of primary

and secondary data, collected through observation, interviews, and documentation. The results of

the study show that the Kenduri Sko ceremony carried out by the people of Lolo Kecil Village from

the past until now aims to be grateful to Allah SWT who has bestowed His grace and gifts to the

community, both the blessings of age, and sustenance. The role of traditional stakeholders is very

important in the Kenduri Sko event which has always invited boys and girls to participate in the

Kenduri event. The community of the small lolo village until now still maintains the Kenduri Sko

tradition, in this tradition there are historical values of the past, the value of togetherness and

fostering respect among residents. Kenduri Sko Community in the area of Depati IV (four) Batu

Gong Tanah Kurnia can be held annually as local wisdom. Furthermore, the tradition of sko kenduri

is maintained and passed on to the younger generation.

Keywords: Role of Traditional Stakeholders, Kenduri

Ahmad Hariandi

Monalisa Sipahutar

Betty Era Natalia Simbolon

Annisa Firda Yulizha

M. Dimas Fahriansyah

| 437

DOI: 10.36418/jrssem.v2i04.266 https://jrssem.publikasiindonesia.id/index.php/jrssem

INTRODUCTION

Culture as a whole is the result of

human efforts to provide for all the needs

of life, both in personal life and in social life.

A day gives a reflection of the identity or

peculiarities of each society. Culture needs

to be studied and studied, among others,

because culture has characteristics that are

quite effective in maintaining harmony in

social life. People's lives will not be

separated from the cultural influences that

surround them. The mindset of the words

of different people's actions and decisions

is always influenced by their culture. The

values that are temaktub in culture are

formed from the donations made by

religion, customs, traditions, and norms

prevailing in society (Abuddin Born, 2010).

According to culture, it is a civilization

that adapts so that humans can understand

how they should act and behave when

dealing with others. If a man lived alone no

other human being would be disturbed by

his actions. But no matter what his life is

like, he will always have the habits that he

does in his life (Nurul Mubin, 2016).

According to culture and tradition,

they have different meanings but they are

one unit. Culture has elements of ideas and

understanding. And it's obvious that the

two are different and separate from each

other. Meanwhile, tradition is something

that happens repeatedly deliberately and

does not happen by chance. In social life, of

course, it is inseparable from a culture,

where the culture is created from all aspects

of the life of the community itself, Culture is

the result of creating human feelings and

feelings so that it slowly becomes a

heritage and becomes a tradition, so that

tradition is the fruit of culture (Muchotob

Hamzah, 2017).

As one of the parts of culture, tradition

is the realization of people's lives. It is

influenced by relationships between

individuals, statutes, and needs that

correspond to human needs or instincts

which are reflected in the respect for

standard traditions and the feeling of fear

of violating the norms that have been

established by their predecessors. Tradition

can be accepted in society if it conflicts with

nash, neither the Qur'an nor the Sunnah.

Moreover, the prevailing traditions do not

conflict with common sense and

prosperous Taibi at but do not result in

iniquity, corruption, and kumudhorotan

(Bukhari Umar, 2010).

A custom is an act that has always been

done since ancient times until now those

rules are customs that have always been

used in society. The custom of a society that

has been cultivated in the deeds it does is

called tradition. The rules that are carried

out in the community have become a habit

that has always been carried out in society.

These customary customs have been

contained in the kerinci customs that are

always carried out by the community

regularly, as is done by the people of the

small lolo village. Where the traditional

activity that is always carried out by the

people of small lolo village is Kenduri Sko.

In addition to Kenduri Sko, there are

also several traditional ceremonies that are

trusted by the kerinci community, namely:

Kenduri Sko, traditional wedding

ceremonies, childbirth ceremonies, naming

438 | Moral and Social Values In The Implementation of Kenduri SKO In Lolo Kecil Village, Bukit

Kerman District, Kerinci Regency

and kekah ceremonies, apostle

circumcision, jambi traditional traditions,

and Sko kenduri.

The people of lolo kecil village usually

in carrying out kenduri focusing more on

mutual benefit in achieving the goal of

social piety in the community. Social piety

is a behavior that upholds Islamic values

that are social in nature. Be courteous to

others, help, be able to empathize, and

respect the rights of fellow human beings.

Social piety can be defined as a form of

piety that is not only characterized by

diligent worship but is characterized by

how much social sensitivity he has and the

good he does for those around

him(Helmiati, 2021).

Based on the results of preliminary

observations or preliminary interviews of

researchers with Mr. Zakirman, one of the

traditional stakeholders, stated that kenduri

Sko is kenduri to commemorate or be

grateful for the abundant harvest that is

carried out after the community reaps rice

or harvest, Where this kenduri is carried out

to be grateful or grateful to God Almighty

(YME) and thank the spirits of our ancestors

who have worked hard to flatten the high

and hoard the low So that rice fields are

formed.

Kenduri Sko is one of the traditional

ceremonies that can maintain friendship,

cooperation, deliberation, mutual

cooperation, mutual cooperation,

especially the people of small lolo village.

Why is that because to perform the

ceremony the community must first

conduct deliberations. Where the

deliberations are carried out with the aim of

determining the costs and dues that must

be paid by the people of the village of lolo

kecil perhead of the family. In determining

the amount of such dues, it is determined

based on the type of work of each head of

the family. The determination of the

amount of dues is not divided equally, but

based on the abilities of each head of the

family. For example, the head of a family

whose job is a civil servant is subject to

greater contributions compared to the

head of a family who is a non-civil

servant/farmer. This is done so that people

do not feel burdened. From the issue of

dues, it can be seen that from the

beginning, Sko kenduri will be

implemented by upholding the value of

justice and tolerance.

In addition, the implementation of

Kenduri Sko can establish sirahturahmi and

make relations between communities more

harmonious, increasing the attitude of

mutual cooperation and cooperation in the

small lolo village community. This can be

seen when Kenduri Sko will be held, where

the community together works together in

cooking for the kenduri ceremony. Each

housewife brings 1 bushel of rice, lemang,

and bananas for slack. From this, the

community works hand in hand in an effort

to succeed in making it possible to be

carried out properly.

The peak of kenduri is where on D-day,

the kenduri community of the village

performs a meal together and prays as a

form of gratitude for the favors and gifts

given by Allah SWT. Not only that, after the

meal was over, all the invited guests who

were present on that day were also given

lemang and bananas that had been

collected in the kenduri. The most

Ahmad Hariandi

Monalisa Sipahutar

Betty Era Natalia Simbolon

Annisa Firda Yulizha

M. Dimas Fahriansyah

| 439

distinctive thing is that in the kenduri event

there is a specially made lemang, which the

community named it Lemang Kaeh

(lemang which is tied every 3 sticks) and

banana 1 comb in each lemang kaeh.

Where the lemang is especially given to

ninik mamak / indigenous people. Why is

that? Because the community pays tribute

and thanks to the indigenous people who

have directed the male child and the betino

child to come down to the field.

Kenduri Sko is carried out by the

Kerinci community because basically, the

Kerinci tribe inhabits a relatively fertile area

where the area is surrounded by hills, and

in this area, there is also the highest

mountain in Sumatra, namely Mount

Kerinci. So most of the people are farmers

and are famous for being tenacious and

diligent farmers. As well as the rice fields in

Kerinci are very good water systems by

utilizing the water on the mountain. With

such natural conditions, many traditional

ceremonies are performed in the kerinci

area, especially those related to soil fertility.

One of them that has been mentioned

above is the ceremony/ Kenduri Sko.

Based on the observations and

interviews of researchers with Mr. Zakirman,

the ceremony / Kenduri Sko has rarely been

carried out. Where Kenduri Sko is no longer

held regularly every year. Sometimes slack

is carried out once every 5 years. Traditional

stakeholders in determining the

implementation of Kenduri Sko are no

longer in accordance with existing

regulations for long time, so the

implementation of Kenduri SKo is not in

accordance with existing regulations.

In addition, community participation in

Kenduri Sko has also decreased where

usually the people of small lolo villages

carry out activities of melting and cooking

rice carried out by all communities, both

those who have rice fields and those who

do not have rice fields. This decrease in

participation is characterized by: not all

communities play an active role in

organizing ceremonies as well as people

who do not have a livelihood as farmers /

people who do not have rice fields no

longer participate in paying dues, melting

and cooking rice for the Kenduri Sko.

The youths and children are no longer

actively participating in the ceremony /

Kenduri SKo, it can be said that Kenduri Sko

is now only attended by the elderly. In

addition, there is also a reduced role of

depati grandma mamak in providing

direction for the implementation of Kenduri

Sko in the community.

Furthermore, the problem that arises in

traditional stakeholders is that not all

traditional stakeholders can attend the

kenduri sko event, this is caused by various

obstacles faced by traditional stakeholders.

In addition to the limited number of

customary stakeholders available because

the position of the customary holder is held

by a person until he dies, and after that it

can be replaced with a new one. This was

confirmed by Mr. Zakirman, one of the

traditional stakeholders.

MATERIALS AND METHODS

This type of research is a qualitative

research method According to Bogdan and

Taylor in qualitative methodology as a

research procedure that generates

descriptive data in the form of written or

spoken words of people and observable

440 | Moral and Social Values In The Implementation of Kenduri SKO In Lolo Kecil Village, Bukit

Kerman District, Kerinci Regency

behaviors (Iskandar, 2008). The descriptive

method according to (Moleong, 2013)

method of collecting data with words,

pictures, and not numbers (Moleong,

2013).

The research location is a small lolo

village, Bukit Kerman District, Kerinci

Regency. Research informants were taken

purposively. Purposive sampling is a

technique for determining samples with

special considerations so that they are

worthy of being used as samples, by people

who really know clearly the problems

studied (Moleong, 2013).

In accordance with the objectives to be

achieved, the data source is obtained from

primary data and secondary data. Data

collection is carried out by observation

techniques, wawancar, and documentation.

Data analysis in qualitative research is

carried out at the time of data collection

and after the completion of data collection

in a certain period. At the time of the

interview, the researcher has done an

analysis that feels unsatisfactory, so the

researcher will continue the question to a

certain stage so that credible data is

obtained. Thus the activity in qualitative

data analysis is carried out continuously

until it is complete so that the data is

saturated, Miles and Huberman in

(Sugiyono, 2012).

RESULTS AND DISCUSSION

Moral and Social Values in the

Implementation of Kenduri Sko in the

Community of Lolo Kecil Village, Bukit

Kerman District, Kerinci Regency

a. Religious values or believing in God

Almighty.

The small lolo village community is the

majority community of followers of the

Islamic religion, In the religion it is

recommended to be grateful a lot. Kenduri

Sko is a manifestation of the community

being grateful to Alloh SWT, as a gratitude

for what Alloh has given sustenance,

especially after carrying out the harvest in

the rice fields. Kenduri SKo is a traditional

ceremony basically a community custom

sourced from alloh SWT, as conveyed by H.

Amirudin in an interview on March 28,

2022. In his customary petitih:

"Manaolah adat lamao, adat bersandi

syarak bersendikan kitabulloh, adat kumun

pusako obsolete, ngan idak lapaok in the

rain, idak lekang di paneh syarak ngatao

adat make".

"Where the custom used to be, the

custom based on the sharak/law, and the

sharak encoded the book of alloh, the old

custom of heritage was not destroyed by

rain or heat, the customary written law that

practiced".

From the results of the interview

above, the tradition of kenduri sko does not

deviate from God's provisions, but the

embodiment of religious teachings that

society applies in everyday life as a form of

community obedience to its creator.

b. Family and Equality Values

Family is a form of human relationship

that is established because of a bond, either

because of marital or fraternal ties. With the

existence of kenduri sko further

Ahmad Hariandi

Monalisa Sipahutar

Betty Era Natalia Simbolon

Annisa Firda Yulizha

M. Dimas Fahriansyah

| 441

strengthens family and fraternal

relationships between the people of lolo

kecil village, this can be seen in the

preparation of how kenduri sko is not only

felt by the community of farmers

professions but other communities' civil

servants, private entrepreneurs, etc.

Participating in enlivening kenduri sko, as

well as in the implementation of all

communities regardless of social status

background are all treated equally. As seen

in the picture of the preparations carried

out by the community in the Kenduri SKO

event.

Kenduri Sko, which is carried out by the

people of lolo kecil village, can foster a

sense of community that is realized in the

form of help and mutual cooperation. This

is as revealed in the customary petitih in

Kemukakan by H. Amirudin Depati on

March 28, 2022.

"Manao lah grow nyo gawe sno ineh

de break samo-samo kitao miku, de inga

ndo samo-saaamo kitao nyinjek, manao

nga jaeuh intok tulao kayao ngimbo,

manao nga dakaek intok yulao kayao

ngambiek"

"What about when we work like this, if

it's heavy, we both carry it, if it's light, we

both carry it, where the person / family who

asks for help is called and where the close

family asks for help is called".

The Kenduri Sko event, which is carried

out by the village of Lolo Kecil, which every

year at the time after the rice harvest in the

rice fields, can naturally maintain the nature

of togetherness, mutual cooperation that

always lives in the community, where heavy

work is equally carried in the shoulders so

that it is light, both in the carry-on and all

residents are gathered together to enliven

the event.

Kenduri Sko is a tradition of the small

lolo village community in general and the

small lolo village community in particular

which has been carried out since the time

of the ancestors until now for generations,

whose existence cannot be ascertained in

writing, because Kenduri Sko is a habit that

lives in a society whose nature is hereditary,

this is stated by one of the traditional

figures in the small lolo village, namely in

its customary petitih: proposed by H.

Amirudin Depati on March 28, 2022.

"Ramao-ramao si kumbak jantie,

hkatib indah bailk bakudeo, broken

tumbaoh hila baganti adat lamao sno itoh

ugeo"

"Butterflies and beetles whose white

legs khatib/buya do not come home on

broken riding grow up lost, old customs

and sekrang so too".

From the traditional petitih above, the

traditions from the past to the present are

the same, including Kenduri Sko from the

past has changed generations until now it

is still maintained.

c. Preserving mutual respect

The Kenduri Sko tradition that is still

maintained by the people of lolo kecil

village can also maintain mutual respect

between community members, community

leaders, traditional leaders, government

agencies and the community in general,

where all of them are placed according to

their respective roles as well as invited

guests. As found in the traditional petitih by

442 | Moral and Social Values In The Implementation of Kenduri SKO In Lolo Kecil Village, Bukit

Kerman District, Kerinci Regency

Dahrun mangku one of the ninek mamak of

the small lolo village is:

"Tibo kamai lah kayao sambauk, datea

kamai lah kayao tantaek, lah kayao sit pado

tampek nga sapatuk nyo, lah

dikatengahkan pulao nasi nga suak, gule

ngan satangkae, ayae ngan sagiuk kayao

present respect for kamai"

"Our arrival is welcomed, our arrival

has been waited, welcome to sit according

to the appropriate. In the middle of the

table in the form of banquets, side dishes

and as well as drinks to honor the people

who come."

So it can be concluded that the people

of Lolo Kecil Village are very respectful of

community leaders who play a very

important role in the progress of the small

lolo village community in all fields as well

as traditional leaders who always pay

attention to their nieces and nephews as

well as the community so that they can live

safely, get along well always carrying out

their life activities.

From the description above, it can be

concluded that moral and social values are

contained in the kenduri sko event, namely,

the value of togetherness, cooperation,

religious values, the value of cooperation, in

the tradition contained the value of past

history, the value of togetherness and

fostering an attitude of respect between

citizens. Kenduri implemented by the

community is an example of a sense of

mutual cooperation that is always

preserved by the community and forms a

sense of unity and unity. Furthermore, the

tradition of kenduri sko is maintained and

passed on to the younger generation as

proof that the people of small lolo village

have traditions that are hereditary in nature

even in the midst of the times, but the

community has not forgotten the traditions

of the ancestors who were inherited

(Ahmadi, 2009).

The Role of Traditional Stakeholders in

Kenduri Sko

The role of traditional stakeholders in

Kenduri Sko is to guide the direction of the

male child of butino children in RT who

carry out kenduri sko. Giving awareness to

the community that Sko kenduri is

important to be carried out as a thank you.

According to the statement that the

traditional leaders always invite the male

children of butino children to learn to

understand the old customs of obsolete

pusako, customs coded syarak, syarak

coded kitabulloh, Syarak said the custom of

wearing them. Indigenous stakeholders.

Depati grandma mamak always swoops a

close look, floats a look far, near fenced

mato, far fenced heart, anto near dikadano,

anto far repeated. Mamak is virtuous, niece

is beautiful, so a harmonious relationship is

established (Amiruddin, 2013).

The role of traditional stakeholders is

very important consisting of Depati,

mamak grandmother, and tengganai

including:

a. Carrying out the deliberations

proposed by the community group

that will carry out the kenduri, in the

deliberations decided on matters

such as the number of families

participating in the kenduri sko then

Ahmad Hariandi

Monalisa Sipahutar

Betty Era Natalia Simbolon

Annisa Firda Yulizha

M. Dimas Fahriansyah

| 443

set the day and date of

implementation, collecting data on

the number of invitees who attended

the kenduri Sko event.

b. Conveying the celebration or

intention of the event. The role of

traditional stakeholders is to direct

the stages that must be passed in the

implementation of Sko kenduri so

that the kenduri runs smoothly and

urges all elements of the community

to be equally involved in Sko kenduri

activities, namely all family members

to equally deliver rice and lemang in

the designated place.

So, it can be concluded that the role of

traditional stakeholders is that traditional

figures always invite male children of

butino children to learn to understand the

practice of old customs and Refer to male

children of butino children in RT who carry

out Sko kenduri. Giving awareness to the

community that sko kenduri is important to

be carried out as a gratitude to Allah SWT.

Appealing to the community to jointly carry

out sko kenduri activities and also expect

the nature of cooperation and mutual

cooperation in community life.

CONCLUSIONS

Based on the findings of researchers

that the author conducted in lolo kecil

village, Bukit Kerman District, Kerinci

Regency, about the role of traditional

stakeholders in the implementation of

Kenduri Sko in lolo kecil village, Bukit

Kerman District, Kerinci Regency, it can be

concluded that the implementation of

Kenduri Sko in the community of lolo kecil

village aims to express gratitude to the

almighty who has provided abundant

harvests and field products that are also

satisfactory and Kenduri which is carried

out by the community is an example of a

sense of mutual cooperation and forms a

sense of unity and unity. This tradition is

believed by the people of lolo kecil village

as one of the symbols of unity and unity

and the nature of mutual cooperation in the

community.

The role of traditional stakeholders in

Kenduri Sko is to always invite male

children of butino children to learn to

understand the practice of old customs and

to follow the direction of male children of

butino children, Giving awareness to the

community that kenduri sko is important to

implement.

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