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The Gayonese Culture of Marriage System: The Islamic Law Perspective

Samarah: Jurnal Hukum Keluarga dan Hukum Islam · Vol. 5 No. 1 (2021) · hlm. 108–126

DOI
10.22373/sjhk.v5i1.9257
ISSN
2549-3167, 2549-3132
Terbit
2021-06-30
Penerbit
Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry
Bahasa
eng

Abstrak

This research explores the Gayonese culture of marriage through an analytical view of the Islamic law. There has been a shift in marriage system in the Gayonese society, in which the Juelen and the Angkap, the two formerly known systems shifted to Kuso Kini. This is an empirical research using the law historical approach to allow the author restropectively explore the construction of law and its shift from time to time. The data was gathered through an in-depth analysis of the literature and semi-structured interviews of the community leaders. The findings suggest that marriage systems are shifting and the Gayonese communities do not problematize this transformation. In fact, they are not in the position to force their children to adopt both the Juelen and the Angkap marriage system. This is so, since most communities in the present times prefer Kuso Kini marriage system to the other two. The Kuso Kini marriage system gives freedom for spouses to decide where they should stay, either with their parents or find their own living. This shift in marriage system is the result of cultural intermingled, in which some non-Gayonese migrated to the Gayonese Island and brought with them their own cultural values. The same is true to the Gayonese communities migrating to places beyond the Gayonese Island. It is therefore believed that a shift in marriage system is a must as the world today allow people across different cultural values to integrate with each other. The integration for sure gives changes to a certain cultural value. However, changes in cultural practices do not result in cultural-religious clashes. In fact, it is expected that the changes contribute to the family resilience and the marriage cultural system, the Kuso Kini, prevails.

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40 penulis · 81 tautan kepenulisan bersama · 43 lintas organisasi · menampilkan 40 yang paling banyak terhubung

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  • Universitas Islam Negeri Ar-Raniry
  • Institut Agama Islam Negeri Kerinci
  • Sunan Gunung Djati State Islamic University Bandung
  • Universitas Syiah Kuala
  • Syarif Hidayatullah State Islamic University Jakarta
  • Universitas Muhammadiyah Aceh
  • Universitas Islam Negeri Imam Bonjol Padang
  • Organisasi lain
  • Afiliasi tidak diketahui
  • Organisasi berbeda
  • Organisasi sama
  • Afiliasi tidak diketahui
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Tampilkan sebagai tabel
Rekan penulisOrganisasiArtikel bersama
Doli WitroSunan Gunung Djati State Islamic University Bandung3
Nurdin SeniaraUniversitas Islam Negeri Ar-Raniry2
Ike YulisaUniversitas Islam Negeri Imam Bonjol Padang1
Luqyana Azmiya PutriInstitut Agama Islam Negeri Kerinci1
Mhd. RasidinInstitut Agama Islam Negeri Kerinci1
Nurul Salis AlaminInstitut Agama Islam Negeri Kerinci1
Alwis AlwisInstitut Agama Islam Negeri Kerinci1
Eka PutraInstitut Agama Islam Negeri Kerinci1
Andri NurjamanSunan Gunung Djati State Islamic University Bandung1
Mahdalena NasrunUniversitas Islam Negeri Ar-Raniry1
Rhoni IsmunandarUniversitas Islam Negeri Ar-Raniry1
Mirza RahmatillahUniversitas Islam Negeri Ar-Raniry1
Khairil UmuriUniversitas Syiah Kuala1
Muhammad Haris RiyaldiUniversitas Syiah Kuala1
Safriadi SafriadiUniversitas Islam Negeri Ar-Raniry1
Rita PurnamasariUniversitas Islam Negeri Ar-Raniry1
Faisal FauzanUniversitas Islam Negeri Ar-Raniry1
Edi YuhermansyahAfiliasi tidak diketahui1
Shintia AfrilliaUniversitas Islam Negeri Ar-Raniry1
Hardi Syah HendraUniversitas Islam Negeri Ar-Raniry1
Muslina MuslinaAfiliasi tidak diketahui1
Muhammad RidwansyahUniversitas Jambi1
Muslem AbdullahUniversitas Islam Negeri Ar-Raniry1
Andi DarnaInstitut Agama Islam Negeri Bone1
Zakiyul FahmiUniversitas Islam Negeri Ar-Raniry1
Dudi PermanaSunan Gunung Djati State Islamic University Bandung1
Arzam ArzamInstitut Agama Islam Negeri Kerinci1
Muhammad Ridha DSInstitut Agama Islam Negeri Kerinci1
Mukti AliAfiliasi tidak diketahui1
Farida AriantiUniversitas Islam Negeri Mahmud Yunus Batusangkar1
M PauziUniversitas Islam Negeri Sulthan Thaha Saifuddin Jambi1
Abdul MughitsSunan Kalijaga State Islamic University Yogyakarta1
Abdo Yousef Qaid SaadIstanbul University1
Muhammad Amin SumaSyarif Hidayatullah State Islamic University Jakarta1
Irfan Khairul UmamSyarif Hidayatullah State Islamic University Jakarta1
Muslim ZainuddinUniversitas Islam Negeri Ar-Raniry1
Khairuddin HasballahUniversitas Islam Negeri Ar-Raniry1

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Sumber metadata: OAI-PMH (metadata jurnal) https://jurnal.ar-raniry.ac.id/index.php/samarah/oai, pertama di-harvest 7 Nov 2026, terakhir terlihat 7 Nov 2026.
Metadata asli (oai_dc)
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	<dc:title xml:lang="en">The Gayonese Culture of Marriage System: The Islamic Law Perspective</dc:title>
	<dc:creator xml:lang="en">Nurdin, Ridwan</dc:creator>
	<dc:creator xml:lang="en">Yusuf, Muhamad</dc:creator>
	<dc:creator xml:lang="en">Natasya, Syarifah Sharah</dc:creator>
	<dc:subject xml:lang="en">Marriage</dc:subject>
	<dc:subject xml:lang="en">Social Changes</dc:subject>
	<dc:subject xml:lang="en">Marriage System in the Gayonese Culture</dc:subject>
	<dc:subject xml:lang="en">the Islamic Law</dc:subject>
	<dc:description xml:lang="en">This research explores the Gayonese culture of marriage through an analytical view of the Islamic law. There has been a shift in marriage system in the Gayonese society, in which the Juelen and the Angkap, the two formerly known systems shifted to Kuso Kini. This is an empirical research using the law historical approach to allow the author restropectively explore the construction of law and its shift from time to time.  The data was gathered through an in-depth analysis of the literature and semi-structured interviews of the community leaders. The findings suggest that marriage systems are shifting and the Gayonese communities do not problematize this transformation. In fact, they are not in the position to force their children to adopt both the Juelen and the Angkap marriage system. This is so, since most communities in the present times prefer Kuso Kini marriage system to the other two. The Kuso Kini marriage system gives freedom for spouses to decide where they should stay, either with their parents or find their own living. This shift in marriage system is the result of cultural intermingled, in which some non-Gayonese migrated to the Gayonese Island and brought with them their own cultural values. The same is true to the Gayonese communities migrating to places beyond the Gayonese Island. It is therefore believed that a shift in marriage system is a must as the world today allow people across different cultural values to integrate with each other. The integration for sure gives changes to a certain cultural value. However, changes in cultural practices do not result in cultural-religious clashes. In fact, it is expected that the changes contribute to the family resilience and the marriage cultural system, the Kuso Kini, prevails.</dc:description>
	<dc:publisher xml:lang="en">Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry</dc:publisher>
	<dc:date>2021-06-30</dc:date>
	<dc:type>info:eu-repo/semantics/article</dc:type>
	<dc:type>info:eu-repo/semantics/publishedVersion</dc:type>
	<dc:format>application/pdf</dc:format>
	<dc:identifier>https://jurnal.ar-raniry.ac.id/index.php/samarah/article/view/9257</dc:identifier>
	<dc:identifier>10.22373/sjhk.v5i1.9257</dc:identifier>
	<dc:source xml:lang="en">Samarah: Jurnal Hukum Keluarga dan Hukum Islam; Vol. 5 No. 1 (2021): Samarah: Jurnal Hukum Keluarga dan Hukum Islam; 108-126</dc:source>
	<dc:source>2549-3167</dc:source>
	<dc:source>2549-3132</dc:source>
	<dc:language>eng</dc:language>
	<dc:relation>https://jurnal.ar-raniry.ac.id/index.php/samarah/article/view/9257/5638</dc:relation>
	<dc:rights xml:lang="en">Copyright (c) 2021 Ridwan Nurdin, Muhammad Yusuf, Syarifah Sarah Natasya</dc:rights>
</oai_dc:dc>