Magazine 2017
International Peer-Reviewed Journal
RESEARCH HORIZONS, VOL. 7 SEPT. 2017
THE SOCIAL PRACTICE OF HALAL TOURISM-BASED
RELIGIOSITYVALUE OF PANCASILAIN THE COMMUNITY.
*
Widiastuti Fikliana,
2
Bagus Haryono,
3
Argyo Demartoto
ABSTRACT
This paper aims to describe the social practice in halal tourism-based religiosity value of Pancasila in
community of Senggigi village. Seen from social condition of villagers Senggigi has good potential to
develop into a halal tourism destination. Halal tourism is a tourism concept put forward highly religiusity
value in creating convenience for tourists visiting. Pancasila is the ideology of Indonesia as the directions
to reach a goal. Methods of research is used qualitative methods and approach of phenomenology. This
study analyzes the theory of social practice who developed from a habitus of community, capital and
social field. Some villagers practice is the capital of the community to develop the halal tourism, such as
knowledge and traditions of the Islamic society as cultural capital, tahlilan activities to creating a power
of solidarity as social capital is a community effort in realizing the social practices for pioneered the halal
tourism based –value religiusity of Pancasila in community of Senggigi village.
Keywords : Social practice,Halal tourism, Religiusity Value of Pancasila
A. Introduction
Liberalism tourism has provided free space for countries to conduct the interaction in the field of tourism. Both
in terms of marketing or promotions as well as in social interaction in the area of tourism. This created a lot of
social change in the areas of tourism destinations, among the changes in the economic system, social system
even includes a cultural system of society. But liberalism also becomes a challenge to the people of Indonesia
to create innovation new developments in the world of tourism so as to not compete with other countries.
The Community of Indonesia has Foundation of lifethat is the form pancasila which gave values that are the
deity and humanity. The values underlying these norms are held by the public. So also in the villagers of
Senggigi as citizens of Indonesia has given rise to norms that are based on the values of pancasila. However,
the liberalization of tourism has entered the social life of the community of Senggigi village. This brings the
impact on the social life of the community, because its current culture from outside who entered including the
ideology of other countries. This is the one who can destroy the order of the ideology of a society that has a
strong held so that the values of pancasila is starting to wear off.
Viewed such phenomena, Government NTB started pioneering the concept of halal tourism as a tourism concept
that puts the comfort and safety of travellers in particular muslim to travel with the aim of creating an atmosphere
of tourism by developing the local wisdom is built on the values of the culture of a society rooted in values of
divinity and humanity on the basis of the ideology of pancasila Indonesia society. This paper will explore how
the social practices of the villagers of Senggigi in pioneering tourism-based halal religious values of Pancasila.
B. Halal Tourism
Halal tourism is a new concept in tourism industry. Thus, there is a need to develop more products halal tourism
and dynamic services to be developed in this market. Halal tourism offers travel packages and destinations
tourism that are equipped with a design to serve the Muslims in considering their needs. Halal tourism integrates
more conservative religious motivation which brave to show a trip with a model Islamic lifestyle and sends
underlined the discrepancy with the model practices Western-style tour (Chookaew et.all, 2015).
Sofyan in Andriani Syariah tourism definition more of tourism religious tourism that is based on the values of the
Islamic Syariah. As recommended by the World Tourism Organization (WTO), the Islamic tourism consumers
not only Muslims but also non Muslims who would like to enjoy local wisdom. The owner of the Hotel chain
Sofyan explains general the criteria of Islamic tourism was the first, having the benefit of the public to the
orientation. Second, having the orientation of enlightenment, refreshment and serenity. Third, avoiding idolatry
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and khurafat. Fourth, free from immoral. Fifth, maintain security and convenience. Sixth,maintaining environmental
sustainability. Seventh, respecting the socio-cultural values and local wisdom (Andriani et al, 2015:5).
C. Religious Values of Pancasila
Religious values is one of the values contained in the ideology of the Indonesian nation i.e. pancasila. Pancasila
has values that have become the cornerstone of life for the people of indonesia. The fifth of value contained in
the grain of sila in the pancasila. One of the values of pancasila is a religious value. Religious value or the value
of the Godhead (spiritual) is the Supreme and absolute value. This value is predicated on trust and confidence
man. The value of The Almighty Godhead imply the existence of recognition and confidence of the nation
against the existence of God as the created of the universe. This valuestating the Indonesian nation is a nation
of religious not nationatheist.
Pancasila as State ideology is crystallization of cultural values and religion of the Indonesia nation. The nation
of Indonesia, have cultural roots and religion that grew from long ago in the life of the community. Pancasila
accommodatingthroughout social life activities, nation and State.
Allport claimed that the value it is trust that made human preferences in its actions. Select or choose human
activity based on the value which he held. So the value is a belief or trust that is the basis for a person or a
group of people to choose his actions or assess a meaningful or not meaningful for life.
Religious Values in terms of fundamental truth has the most robust compared with other values. These values
are sourced from the highest truth comes from God and scope value is very spacious and arrange all aspects
of human life. The value is based on the type of religion that is embraced by the people, and the truth of this
absolute value for adherents of each religion. So if the value of the religious foundation of a basic act, would
have a meaningful action is formed based on the principles of the Godhead (Muhfathurrohman.wordpress.co).
D. Social Practice
Social practice theory is a theory advanced by Pierre Bourdieu, a French sociologist. Social practice is a
product of the relationship between habitus as a product of history and also a field is a product of history.
Bourdieu asserts generative formula outlining the social practices : (habits x capital) x field = practice (Bourdieu:
1984.101).
Habitus is the value that grasp into the thoughts, feelings and aesthetic person, so the affect and determine the
value of a person’s tastes. Habitus is the values that support through the “social space” and can reflect one’s
position in the socio-economic landscape, though not absolutely (Lubis, 2014:113).
Capital is a concentration of power, a specific force that operates in field. Every field of demanding individual
to have capitals specifically to be able to live well and survive in it. Capital in view of Bourdieu not only in the
form of financial capital or capital economies, but also capital divided into capital-immaterial capital such as
social capital, cultural capital and symbolic capital. This capital is used to determine the position within a field.
Capital must always be produced and reproduced again. (Demartoto et al., 2014:30-31).
The practice is an embodiment of habitus and capital in their vessels, namely the field. Social practice is the
result of relation of habits as a product of history and in the realm of betting has the forces of people who have
a lot of capital, as well as people who don’t have capital in this capital is a concentration of power in which the
strength of the specific operations within the realm. (Sunuwati, 2015:22).The field is a competitive market type
place different kinds of capital (economic, cultural, social and symbolic) are used and disseminated (Ritzer,
2012:907).
E. Methods
The methods used in this research was the qualitative method and approach of Phenomenology. Kuswarno
(2013:35) describes phenomenology aims to find out the world from the perspective of the people who experience
it directly or with regard to the natural characteristic of the human experience, and meaning that affixed to it.
It is in this research through purposive sampling researchers will find the informant to be a source of research
data. The procedure is a purposive one strategy to determine the most common informants in qualitative
reseach i.e. determining the groups of participants who become informants in accordance with the selected
criteria are relevant to a particular research problem (Bungin, 2007:107). Data collection techniques in the
study done by the method of interview and observation. The validity of data was done using triangulation
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procedure source. Furthermore the analysis process was done by the method of Phenomenology of data
analysis.
F. Result and Discuss
The study in this paper was conducted on the villagers Senggigi Batulayar subdistrict of West Lombok Regency
of West Nusa Tenggara Province. This study looked at social practices carried out by the villagers senggigi the
day which show behavior and actions that reflect religious values of society. Religious value as a value that is
contained in the first sila of Pancasila shows a value of trust against God Almighty, or can be called also with
religious values.
Religious values to the community of the senggigi village is an absolute value that must be followed. From
religious values this is formed of moral values, ethics and behaviour of society which became the measure of
right and wrong. The villagers of senggigi as a predominantly Islamic society, it is very fast to hold religious
values. The behavior and actions of society based on laws of resting on religious values.
Religious values also became the basis for the formation of the concept of halal tourism. Halal tourism as a new
tourism trend that aims to enhance the spirit of religiousity by way of entertaining. Halal tourism is formed
essentially to meet the needs of visiting muslim tourists, with emphasis on religious values of islam as development
guidelines for the sake of creating comfort and safety in travelling to muslim travelers without leaving religious
rituals.
The village of senggigi as a village which has a good tourism potential, one of them a natural potential i.e.
Senggigi beach is a tourist destination that has been planned for local Government to become a halal tourism
destinations. This is supported by potentials, which is seen from the natural potential, the potential of the
infrastructure and the potential social community environment very supportive.
The social life of the community of the village of senggigi were formed from the values and norms of religions
held firm. Habits, attitudes and behaviour of society based on religious principles. In the theory of social
practices, habits, attitudes, knowledge, character, values and norms of the society referred to be viewed as a
habitus. In this case a few community activities reflecting the habitus can grow capitals that can be used to
create a social practice in the development of halal tourism-based religious values of Pancasila.
Community social events such as likes society held a pengajian (the study of the Sciences of islam), tahlilan,
hiziban, and deliberation is one of a community habitus can be meaning as a way to knowledge broaden and
strengthen community solidarity, through silaturrohmi. The Pengajianalso means knowledge to form a muslim
character to have principles and a strong identity so that the community can form the social environment with
a strong religious character. Such things shows habitus village community is based on the value in religious
precepts are listed in the first pancasila as a strategy that can be developed into halal tourism attraction power.
The community’s decision to take a job in the tourism field is also shaped by the habitus that is owned by the
community. The community is attempting to decide on taking a job that they think is good and lawful according
to the view of the Islamic religion. The villagers of Senggigi is certainly taking a chance to work in the tourism
sectors, such as hotels, waiters, driver guide, merchants of souvenirs, and more. This is done in the community
to be able to continue to survive in the field of Senggigi tourism.
To continue to survive in the field of tourism, of course the villagers of senggigi, in need of capital. This capital
can be used to increase the community’s opinion of the economy, in order to meet the needs of primary and
secondary. In view of the capital, Bourdieu not only in the form of economic capital, but consists also of social
capital, cultural capital and symbolic capital.
Social capital is capital that is a resource that can be seen with the emergence of the institutionalize network
and durable. Social capital consists of the network, reciprocity, trust (mutual trust), values and norms. In the
villagers of senggigi a relationship that is a form of reciprocity of society can be seen in the activities of the
begawe. In this activity the community help each other help in preparing for the begawe event. This is certainly
well supported by mutual trust in the community. The power of trust in this community can foster good cooperation
networks in the fields of business and others so as to increase the income of the economy of the community.
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Such things showed a value of togetherness and humanity in the community of the village of senggigi, which is
an implementation of the religious values of pancasila in halal tourism development.
Other capitalowned by - senggigi community is the cultural and symbolic capital. Cultural capital is capital in
the form of knowledge, traditions, customs, and the principles of the community. The cultural capital is played
by the villagers of Senggigi on halal tourism field providing halal cuisine such as culinary, pelecing kangkung,
grilled fish, Sate bulayak, es kelapa mudal, cerorot cake, tarek cake and a variety of other culinary, culinary
recipes which are public knowledge inherited hereditary by the parents.
Tradition of community prayer at the grave (Makam Batulayar) at Lebaran topat which ends with begibung
(
eating together), is one of the traditions that indicate implementation of religious values. This is a form of
spiritual activities of the religious community, because the community has trust prayer at the grave (Makam
Batulayar) of Waliyullohto look for favor (berkah).
Higher education owned by the villagers of Senggigi will make communities feared and respected among the
community of Senggigi. This can be a symbolic capital of society to play in tourism halal in Senggigi.
Capital-capital owned community, surely it is an asset that can be used in the community to be able to survive
in the field of tourism. Field or realm of halal tourism in the village of senggigi is divided into various forms of
the realm which has its own rules. These rules are signs for people to be able to enteringin the realm of Halal
Tourism. Of course here the dominant realm is the realm of the religious. The religious realm is the realm of a
very supportive in the development of Halal tourism. The villagers of Senggigi as the majority of the Muslim
community would certainly have values and norms which are based on Islamic law.
The religious field in Halal tourism also has rules that are based on the principles of Islam, such as halal culinary
consumptions, worship facilities, the provision of a place of purity that has separate privacy between male and
female, free entertainment that is immoral, and others. Halal tourism is designed to create a friendly tourism for
muslim travellers and convenient also to consume non-Muslims. The villagers of Senggigi as part of tourism
actors in the halal tourism field of play their cultural capital which based on the values of islam which has been
their personal religious beliefs.
The values stored in the Holy Book of islam i.e. the Qur’an and confirmed by al-Hadith as a heritage of values
and knowledge that must be held by adherents of the religion of islam. Some of the things the principle of Islam
that is part of the cultural and social capital of the community of Senggigi is brought and applied in Halal
tourism is in terms of decency, for example when meeting with fellow Muslims should give salam, wearing
clothes that closes the genitals (Awrat) consume halal food both in terms of physical or its nature, maintaining
hygiene, because in islam these hygiene is a part of the faith and weaveSilaturrohmi.
Associated with it in a braid and keep silaturrohmi, the community Senggigi fond of holding deliberations, his
activities or hiziban and tahlilan as a container to meet and greet each other with friends or relatives, in
congregation prayer at the Mosque activities is also one part of the braid silaturrohmi to maintain Community
solidarity.
The villagers of Senggigi has various positive habitus that developed from the capitals. The formation of
habitus in Senggigi village community based off what them own, such as culture, knowledge, values and
norms and various other things. Habitus is a growing inthe community Senggigi village and supported by the
presence of social capital, cultural capital, economic capital and symbolic capital. As a village which has a
good tourism potential, the village of Senggigi has been appointed as an realm of Halal tourism on the island
of Lombok. Surely as a Halal tourism realm, please utilize the habitus and capital owned or played for the
fighting in halal tourism realm to be able to produce halal tourism practices.
From the side of the ritual customs, traditions, and beliefs of villagers Senggigi, the community still believe in
blessing that will be obtained when pray in grave (Makam), a grave near the village of Senggigi is commonly
used as a place of prayer community is the grave of Batulayar in this grave of the community often also do
aqiqoh and ngurisan as a ritual to get the blessing. In addition the ritual also is a form to the trustee Community
carriers of religious wali of Islam to Lombok island. Besidesthe Grave batulayar visited also the communityat
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the time of the event the Topat Lebaran day 7th Shawwaal. This event is done with community prayer in the
grave batulayar, after which the community sometimes ends with begibung along with relatives, family friends
or at home either in the Senggigi beach. This ritual is social capital and cultural capital that needs to be
preserved as a unique value from the community of the village of Senggigi. When the capital was played in the
arena of halal tourism can become a halal tourism development practices.
Habitus positive community coupled with capital-capital owned likes economic capital, social capital, cultural
capital and symbolic capital can be utilized to its full potential and applied to become a practice. As for the
practices undertaken villagers Senggigi is a reflection of the religious values that had long been held by the
public. On religious values of pancasila ideology as the basis for the Indonesian nation, it should be maintained
and conserved. Such things can become a directions for the sake of halal tourism establishment based value
religiosity of Pancasila.
Conclusion
Villagers Senggigi create Halal tourism practices based religious values in the Pancasila by playing the habitus
and capital they have in the realm of religious tourism. This can be seen from the society’s day-to-day activities,
such as fond of following those gatherings, tahlilan, hiziban, deliberation, created the reciprocity that strengthen
mutual trust through begawe, begibung tradition that binds the brotherhood, prayer tradition lebaran topat at
grave or makam that shows the belief in the existence of God, as well as playing a symbolic capital in the form
of education as a symbol to get into the field of Halal tourism. With the pancasila could be the basis for
achieving religious values-based halal tourism for the sake of realizing the spirit of halal tourism through religiosity.
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*
Department of Sociology, Sebelas Maret University, Surakarta, Indonesia
fickliana@gmail.com
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