Serliani Mariani Solle, Malkisedek Taneo, I Gede Wayan Wisnuwardana

Persepsi Masyarakat Suku Boti Terhadap Agama Dan Pendidikan Di Desa Boti Kecamatan Ki’e Kabupaten Timor Tengah Selatan

Introduction

Persepsi masyarakat suku boti terhadap agama dan pendidikan di desa boti kecamatan ki’e kabupaten timor tengah selatan. Persepsi Suku Boti terhadap agama dan pendidikan di Timor Tengah Selatan diulas. Studi kualitatif ini mengungkap perubahan adat istiadat, membagi masyarakat menjadi Boti Dalam dan Boti Luar.

Abstract

Tujuan penelitian ini adalah untuk mengetahui perubahan adat istiadat dengan masuknya agama dan Pendidikan di Desa Boti Kecamatan Ki’e Kabupaten Timor Tengah Selatan dan persepsi Masyarakat suku Boti terhadap agama dan Pendidikan di Desa Boti Kecamatan Ki’e Kabupaten Timor Tengah Selatan. Metode dalam penelitian ini adalah metode deskriptif kualitatif. Penentuan informan dilakukan secara snowball sampling. Teknik pengumpulan data: wawancara, observasi dan studi dokumen. Teknik analisis data: Teknik analisis deskriptif kualitatif. Hasil penelitian menunjukan bahwa (1) Masuknya agama dan pendidikan telah mengubah adat istiadat Masyarakat Suku Boti, membagi mereka menjadi dua kelompok: Boti Dalam dan Boti Luar. Boti Dalam masih setia pada adat istiadat, tanpa agama dan pendidikan formal, sementara Boti Luar menganut agama Kristen dan menerima pendidikan, serta mengikuti perkembangan zaman. (2) Persepsi Boti Dalam memandang agama leluhur sebagai pedoman hidup yang mengacu pada 9 hari yang diisi dengan larangan, di mana pelanggaran dapat menimbulkan malapetaka. 

Review

The study, titled "Persepsi Masyarakat Suku Boti Terhadap Agama Dan Pendidikan Di Desa Boti Kecamatan Ki’e Kabupaten Timor Tengah Selatan," delves into a highly relevant and compelling topic: the impact of religion and education on the customs and perceptions of the Boti ethnic group. The research aims to elucidate how traditional customs have undergone changes with the advent of religion and education, and to capture the community's perceptions of these transformative forces. Utilizing a descriptive qualitative methodology, with data collection through interviews, observation, and document study, and informant selection via snowball sampling, the study adopts a suitable approach for exploring the intricate social and cultural dynamics within this specific indigenous context. The abstract effectively presents salient initial findings, revealing a significant socio-cultural bifurcation within the Boti community into "Boti Dalam" and "Boti Luar." This division starkly highlights the differential impact of external influences: Boti Dalam steadfastly adheres to ancestral customs, eschewing formal religion and education, while Boti Luar has embraced Christianity and formal schooling, thereby engaging with contemporary developments. Furthermore, the abstract details the Boti Dalam's profound perception of their ancestral religion as a fundamental life guide, structured around specific prohibitions, the violation of which is believed to invite misfortune. These findings provide a valuable descriptive account of cultural adaptation and resilience within the Boti tribe. While the abstract offers a clear and intriguing overview of the study's scope and preliminary results, a more in-depth exploration in the full paper could further enhance its contribution. For example, elaborating on the specific nature and societal implications of the "9 days filled with prohibitions" for Boti Dalam would provide a richer understanding of their belief system. Additionally, while the division into Boti Dalam and Boti Luar is a powerful finding, further analysis into the specific drivers of these diverging paths and the potential for interaction or conflict between the groups would add significant depth. Nevertheless, this study makes a noteworthy contribution by illuminating the complex interplay between tradition, religion, and education within the Boti community, offering valuable insights into socio-cultural change in indigenous societies.

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