e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 31 e-Journal of Linguistics Kangkilo Oral Tradition: Reflection of Sufism and Political Powers in Buton Community Hamiruddin Udu e-mail: hamirudin78@gmail.com Halu Oleo University I Nyoman Weda Kusuma email: weda_kusuma@yahoo.com Study Program of Linguistics, School of Graduate Studies, Udayana University I Nyoman Suarka email: inyoman_suarka@unud.ac.ai Study Program of Linguistics, School of Graduate Studies, Udayana University Muh. Alifuddin e-mail: alif.gesit@yahoo.com Study Program of Islamic Study, Islamic Stated of Kendari Abstract—Kangkilo oral tradition is a form of holiness ritual. The values can realize Islamic ritual and social pieties. However, the pursuit of technology results to facilitate the achievement of material according to human needs has made this tradition endangered. This study aimed to analyze the discourse structure, reflection of Sufism and political powers in function and meaning, and also inheritance strategies of kangkilo in Buton community. Data were collected by using an ethnographic approach and analyzed by using qualitative methods. The results showed that the discourse structure, function, and meaning of kangkilo is unique, different from other oral traditions ever observed. The values contained some Sufism understandings and political policies of powers. From the aspect of the formula, for example, although kangkilo is qualified as a form of oral tradition, but actors of kangkilo still expected to follow the text which has been taught, can not to change the text appropriate to the circumstances that exist around kangkilo actors are, as a formula in oral tradition suggested by experts such as Albert B. Lord. This is related to the presence of kangkilo as a religious ritual. Kangkilo oral tradition is a ritual holiness in Buton influenced by Sufism understanding in MartabatTujuh. By the influence of Sufism in kangkilo, have made this holiness ritual different with the other ritual of purity which is known in the Islamic world. Kangkilo is used also as a marker for people who live in Buton as Butonese. The values in kangkilo are used as values standard for social and cultural development in Buton community. From the aspect of meaning, chastity teachings both theocentric and anthropocentric in kangkilo oral tradition values led the creation of a harmonious e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 32 of life, both in man's relationship with God, between one people and other people, as well as between the rulers and the people, and between people and nature universe. Given the importance of these rituals for human life, especially the Buton, kangkilo the oral tradition is expected to continue to be studied and implemented. Therefore, in order to revive kangkilo oral tradition, inheritance need to adopt a system of formal education learning and use the modern media. Keyword—Oral tradition, kangkilo, Butoncommunity 1. Introduction One of the tribes that have a diversity of traditions in the archipelago is Buton tribe. Among Buton distinctive culture is kangkilo oral tradition. This tradition is a ritual to cleanse ourselves. The contents is inspired by Sufism of Ibn al-Arabi that came from Arabic-Parsi. In the archipelago, it is more known as martabattujuh. Sufism is one of the schoolS that are able to explain the discontent of the intellectuals against dogma and religious ceremonies are considered too dry with the meaning, reminding man of the secret of eternal life that hidden behind all the dogma and ritual teaching, as well as provide an opportunity for humans to live familiarity in God mystique (Braginsky, 1993: xi-xiv). The specificity of kangkilo oral tradition in Buton communityis characterized by a number of Sufismunderstanding. There is a collective memory of Buton community who have committed to implement kangkiloperfectly will always be in a state of holy like a newborn baby, not debauched destructive. He will be holy as it the early events. The concept of early events are the concept of the sanctity of the creatures described in the seven dignity (MartabatTujuh), namely the sanctity of human beings as still in nature, his heart has not been tarnished by the influence of lust and temptation of Satan. Hopes for such a sacred events that initial a concept (newborns) as described above requires an effort to always cleanse the words and actions in the life, including purify beliefs e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 33 about the oneness of Allah, God Almighty. The Buton communitywant to purify their actions, both in devotion (worship/ritual) to Allah and in service of mankind and nature or everything (pure taste and good manners). The devotion is performed in human capacity as the caliph and the servant of God. Religious ritual purity and sanctity of flavor and character is the essence of the sanctity teaching that existsin kangkilo oral tradition. Indicators of religious purity as a servant of God, especially in Buton community consists of four levels of purification, namely: first, clearing parts of the body from all impurity and unclean to reach the perfection of worship. Second, cleanupthe seven parts of the body, such as eyes, ears, tongue, stomach, vagina (genital), hands and feet from any outward immorality and various shades of sin and guilt that will produce some wickedness and hypocrisy. Third, purify the temperament despicable of heart, such as: nature prowess proud of ourselves, worship with the intention to be praised, feeling unhappy to see other people succeed, arrogant, treacherous, and other matters are referred to as a heart disease. Fourth, purifies the inner secrets as to purify the soul, the secret is in a kind of trajectory and delusion that cause confusion,and brings hesitated to anything other than Allah. This is consistent with the opinion of Imam Al-Ghazali (1995: 24) who said that there are fourlevels of sanctity, namely: (1) clean the body of impurity; (2) clean the body from evil and sin effects; (3) cleanse the heartfromamorality actions; and (4) purify the mind from other than Allah. Recognizing the importance of values in kangkilo oral tradition as described above, then the sultanate of Buton took measures to preserve and pass on the kangkilo oral tradition to all people in the region of the sultanate of Buton. Kangkilo basically teaches the Islamic sanctity, but e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 34 these traditionis affected by Sufism that developed in the sultanate of Buton. On the other hand, the existence of Sufism in the sultanate of Buton has been used as part of a strategy to strengthen the power of sultanate. Yunus (1995) in his book "PosisiTasawufdalamSistemKekuasaan di Kesultanan Buton pada Abad ke-19" said that Sufism in the sultanate of Buton cannot be released with the system of power. It means that Sufism taught in Buton is a part of the political strategy of the empire in their policy to lead society. In that context, Sultan noticed that the values contained in the kangkilo oral tradition can creategood character of the people and devout religious rituals socially. Internalizing that knowledge and understanding into action and speech inButon community will create a harmony of life in Buton community, and it is expected to deliver citizens survivors in the world and hereafter. Political policies of Sultan as a leader and a Sufi to lead society is controlled by his religious knowledge. Sultan should be an example to his community in various aspects of life. He realized that as a leader, he must: (a) responsible for the society convenience, (b) implement an intelligent spiritual and compassionate to the people, (c) prioritize the interests of his communities than his self-interest and group, (d) uphold justice, (e ) maintain the honor of the country and the people, (f) enforce the law without selective, (g) wise in taking the decision, (h) place the religious law as the supreme law in leading his people, and (i) bean example in speech and action for the people. Therefore, it is important for the Sultan to take a political policy that kangkilo oral traditionis taught to all citizens of Buton. Reality in Buton community, religious ritual purity and sanctity of taste and morals as described above have become a memento of the nobility of past civilizations. The sanctity of e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 35 taste and morality in society of Buton is rarely found, especially in younger generation. Buton community almost did not recognize kangkilo well. Signs and cultural code behind the texts of kangkiloare no longer legible. The same problem also occurs in the sanctity of a religious ritual. Many people do not understand the implementation of religious ritual purity as taught in the kangkilo oral tradition. The younger generation no longer know the majority of civilized and ordinances as well as the discourse structure of the text of kangkilo oral tradition and its function in society. The results of the author's observation showed that since the New Order era to the present, sanctity of taste and morals have been eroded or is not visible slowly, even many things showed the opposite phenomenon. The blurring of the value systems in most of Buton youth and lack of understanding to the meaning of kangkilo oral traditionare followed by the less mannered in words and behavior of the people, whereas the values contained in the kangkilo oral tradition teach the sanctity of religious rituals, taste, and behavior. Values in kangkilo oral tradition directedthe principal to control his speech and behavior to keep his sanctity, both religious ritual purity and sanctity of taste and morality based on the law of the taste, like pobinci-bincikikuli. This study aims to analyze: (1) discourse structure of kangkilo oral traditioninButon community; (2) the reflection of Sufism and political power in the function of the kangkilooral tradition in Buton citizen; (3) the reflection of Sufism and political power in the kangkilo oral tradition meaning for the people of Buton; and (4) identify an effective and an efficient inheritance strategies of the kangkilo oral tradition in order to preserve it in Buton community. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 36 2. Literature Review, Concept, Theoretical Framework and Research Model In this study the results of the study conducted by previous researchersare usedas reference relating to the kangkilo and culture of Buton community. Researchers who discussed material related to kangkilomaterial from language and literature aspects are: La Ode Sahidin (2006) and La Niampe (2007). Another article discussing kangkilothat are related to cultural and religious are: La Aso (2015), Imam Al-Ghazali (1995), Ahmad Sarwak (2010), Muh. Alifuddin (2007), and Rahim Yunus (1995). The difference of this study with previous studies, is described as follows. Sahidinresearch did not provide sufficient cultural meaning. Such as the meaning of a "timber" or "stone" for the people of Buton when he did kangkilo. There wasa number of socio- cultural codes in the text of KKP (KitabKangkiloPataanguna)that are not explained. In addition, Sahidinresearch (2006) has not revealed a number of issues related to the presence of kangkilo. Things that have not seen or have not been explained bySahidin in relation to the existence of this study are as follows. 1) Sahidinresearch lies more emphasis on text editing and review of the contents. However, the review of the content was only based on researcher interpretation. This is provedby the absence of quotation interviews conducted by researchers in conducting the research. This is probably caused by the researcherwho just focused on philology analysis, which only comes from a script. The research did not reveal what people collectively understand about kangkilo at this time. Vansina (1985: 160) said that the collective memory is an active memory. Vansina confirmed that the active memory will be remembered for long time. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 37 2) In the explanation of the meaning of KKP text, researcher merely transliterates or paraphrases the kangkilo text in the script. The assessment of the meaning of the symbolic codeswas not done well, for example: "thumb clean the navel, forefinger cleans the right groin part, and pinkie cleans groin left side" were not explained well (Sahidin, 2006: 69). He did not explain what the cultural meaning of the thumb, forefinger in Buton culture. In the kangkilo oral tradition, the thumb has a special cultural meaning, as well as the fingers of the other hand, all have cultural significance, particularly in relation to kangkilo oral tradition. Thus, the study of the meaning of kangkilo needs to be improvedto the analysis to second level of meaning. 3) In addition, Sahidinresearch has not raised the question of how knowledge and understanding in the text of the kangkilo oral tradition filled with symbols of Sufism. Other studies have ever discussed the issue of kangkilo is La Aso’s dissertation 2015 entitled "RitusPeralihanpadaEtnik Muna, di Kabupaten Muna Provinsi Sulawesi Tenggara: KeberlanjutandanPerubahan". In His research did not unravel more explanation about three subject matter of the advice containedin kangkilo. It looks that the study only described the rite of the kangkilo. The analysis and meaning of messages that appear in the symbolic rite are not yet visible. Books that discussed the contents of the kangkilooral tradition are: first, book written by Imam Al Ghazaliinto title: IhyaMukhtasarUlumuddin, translated by Hussein Al Zaid Hamid titled Summary of Ihya' Ulumuddin (1995). This book has not elaborated how to purify ourselves at the second, third, and fourth levels of purification. Second, the book written by Ahmad Sarwakentitled:FiqhThaharah, 2010. This book did not discuss the degree of purification as Imam Al Ghazali mentioned above. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 38 Another article related to the content of the kangkilo oral tradition is found in posts and comments on the internet, especially in blogs. They are: (1) hukumthaharah, the post explained that thaharah was divided into two parts, the inner and outer thaharah. This post has not revealed how processes and procedures to clean ourheart and it did not mention about how to clean waste in cleansing ritual impurity and filth on the purification of the body. (2) Jenisthaharah,this post did not discuss about the purification at the second, third, and fourth level as described by Imam Al Ghazali, and (3) Thaharah, this post discussed the types of purification. But this post did not discuss about the purification at the second, third, and fourth levelsof sainthood. That's what distinguishes the posts or any comments with this study. Other studies have ever discussed about Islam - Sufism or Sufism in Buton are: (1) La Niampe (2007) in the form of a dissertation entitled SaranaWolio: Unsur- UnsurTasawufDalamNaskahUndang-Undang Buton Serta EdisiTeks, (2) Alifuddin (2007), dissertation with thetitle Islam Buton:Interaksi Islam danBudayaLokal. Both of these writings have not yet discussed the correlation between kangkilooral tradition with Sufism in Buton. Furthermore Rahim Yunus (1995) never discussed Sufism in Buton in his book PosisiTasawufdalamSistemKekuasaan di Kesultanan Buton pada Abad ke-19. In addition, there are also some other studies that only addressed the issue of Islam - Sufism in general in Buton and in relation to the specifications of their research goals. Understanding of Islam - Sufism described in the above article is not associated specifically with the object of this study. 2.1 Concepts e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 39 Concepts that required explanation earlier in this study include: (a) reflection is defined as a reflection or an overview of the understanding of Sufism and political of power committed by the authorities in the Sultanate of Buton, (b) Sufism understanding in this research is a stream or view that contains the doctrine (ways and so on) to get to know and draw closer to God, the process to actualize the potential character of God in ourselves and make it to be our character, and knowledge on how to make mysticism leads to the Countenance of Allah, (c) political of power in this research is all matters and actions (policies, tactics, and so on) exercised by sultanate of Buton to develop country according to his authority to control the behavior of his people, (d) kangkilo oral tradition is tradition to purify ourselves that present in the form of ritual, which includesritual of:sahadha, koobusa, uwesambahea, and ritual pebahojunubi, and (e) Buton community in this research isreferred to as the people who inhabit in the nine regencies, namely (1) Baubau, (2) Buton, (3) Muna, (4) Wakatobi, (5) Bombana , (6) North Buton, (7) Central of Buton, (8) South of Buton, and (9) people in Western of Muna regency. 2.2 Theoretical Framework Theory is a tool, an instrument or mechanism to overcome the world of logic descriptions, definitions, prediction, and controlling tools. Construction ofthe theory is discursive self- conscious effort (self-reflexive) to interpret and intervene the world. Construction of the theory involves the study of concepts and arguments, redefinition, and criticized the previous work to find new tools that are used to understand the world. The theory can be understood as a narrative to differentiate and communicate common traits that define, describe, and explain the events that occur more than once (Barker, 2005: 525). e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 40 Theory used in this research is the theory of discourse and discourse structure, theory of function, theory of semiotics and cultural strategy theory. Discourse and discourse structuretheories are used to understand and explain the discourse structure ofkangkilo oral tradition. Functional theory is used to understand and explain the function of the kangkilo oral tradition. Semiotic theory is used to dissect the meaning contained in the kangkilo oral tradition, and theory of cultural strategy is used to guide the discovery of new inheritance strategy that can be used for kangkilo oral tradition in the midst of rapid development of science and technology. 2.4 Research Model The model of research used to recite the kangkilooral tradition in Buton communityis described as follows. Discourse structure of kangkilo World Society, globalizations/Science & technology Kangkilo oral tradition Global culture Function of kangkilo Theory of Discourse & its structure, Function, Semiotics,& Theory of cultural strategy Buton People Findings Inheritance strategy of kangkilo Meaning of kangkilo e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 41 Description: The line that shows the attachment between one another The line that gives the relationship or influence unilaterally The lines that give indirect influence unilaterally 3. Research Methods This research is qualitative research which refers to the approach of formalism and phenomenology. The location of this research is in the City of Baubau. The source of data are words and actions taken when implementing kangkilo oral tradition. Data were obtained through interviews with community’s leaders in Baubau and from written documents research related to the object of the research, both in the form of books or personal documents. Data were analyzed qualitatively using mixed methods, namely in induction and deduction methods. It means that, the analysis of data moved fromdata to abstraction and concepts, but sometimes, analysis of data moved from abstraction and concept to data. Merging of this two methods give a distinctiveness on the research results. The results of the data analysis negotiated and discussed with the informant to obtain compliance with the conceptualization of kangkilodiscourse that is understood by the Buton community. Beside as a form of triangulation of the data and data sources, negotiations and discussions are related to the implementation of dialogue and analogical ethnographic approaches. Dialogical ethnographic approach tends to give description from emic perspective, namely the interpretation of the meaning of kangkilobased on Buton communityperspective, while the analogical ethnographic approach tends to give description from ethic perspective (cf. Spradley, 2007). 4. Results e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 42 4.1 Discourse Structure of Kangkilo Oral Tradition The formal structure of discourse in kangkilo oral tradition (WK) showed the uniqueness. Kangkilo discourse formal structure in this research is analyzed from the aspect of the language use. From that aspect, at the level of sentences, the kangkiloshowed that some sentencesare not in accordance with the rules of syntax of the Woliolanguage. Inaccuracies in part of sentence construction are markersthat kangkilo oral tradition is handed down and carried out orally. At the level of discourse, speech in kangkilo oral tradition showed that the totality of the messagesis not revealed properly if it is not linked to the cultural context of kangkilo oral tradition. This is due to the presence of a number of symbolic messages that are not well understood when it is not linked to the cultural context, in particular to Sufism developed in the community of Buton. In the aspect of formula, the formula system that exists in kangkilo oral tradition does not follow the formula as formula theory of Albert B. Lord, but follow the Teeuw’sorality theory. Lord’s formula theory allows to change the text of oral tradition accordance to the audience situation. However, kangkilo oral tradition didnot require any changes as Lord examined the oral tradition. This is caused by the text of kangkilooral tradition consists of mantra and beliefs used for religious rituals. It is relied on the power of memorization or actor’s memory in the implementation of kangkilo ishoped. Thus, the formula in the implementation of kangkiloin accordance to the Teeuw’soralitytheory that rely on rote learning and memory powers. The language style used in the kangkilo oral tradition is a figure of speech affirmation, opposition and comparison figure of speeches. The use of the language style is meant to get strong and deep messages. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 43 WK narrative structure consists of the basic scheme discourse, namely: (a) introduction, (b) content, (c) closing, and (d) mood. Introduction, content and closing in kangkilo oral tradition organically become a framework of meaning interlinked in a single unit to uncover conceptualization of sanctity understanding on religious practice in Buton community. Kangkilo implements any perpetrators in the mood seriously and earnestly. 4.2 Function of the Kangkilo Oral Tradition The kangkilo oral tradition in the study is analyzed from two main functions including textual and contextual functions. In both of these functions, the function of kangkilo oral traditionreflects Sufism understanding and political powers. Kangkilo oral traditionin the textual function includes: (1) emotive function, (2) conative function, (3) referential function, and (4) the poetic function. Emotive function is associated with psychological language of kangkilo actors to: (1) obtain forgiveness from God; (2) a recognition of Allah as the only God; (3) a recognition of the existence of prophet Muhammad as a messenger of God; (4) expectation that he would like to be sacred; (5) expectation that he would like to be purified; (6) hopes to not pollute the world and hereafter; (7) attitude to immerse ourselves in nature and divinity asthma; (8) wants to worship vertically received; and (9) hope to live in an atmosphere of Islamic values. Conative function of language in the kangkilo oral traditionappears twice, namely a request of speaker to be consecrated God. Referential function of language in the kangkilo oral traditionis seen in the use of pronouns: "I, you, him, us and them". The function of poetic language is emphasized on the use of language style of inferential, metaphorical, and affirmation. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 44 Contextual function in kangkilo oral tradition includes: (1) function as a religious medium, which deals with the conceptualization of ritual purification physically and mentally in Buton society; (2) function as cultural control and attestation medium. This function is associated with a number of cultural values in the kangkilo oral tradition used as reference values and culture that flourished on the ratification of Buton society; (3) function as education medium. Order values in kangkilo ritual, both theocentric and anthropocentric are a medium of education for the community to realize a religious and social pieties; (4) function as cleaning and purification medium. For the people of Buton, kangkilo oral tradition is a ritual to cleanse / purify themselves through speech shahada, istinja, junub, andwudu, which is dominated by Sufism understanding; (5) function as an environmental preservation medium. This function is related to knowledge and understanding in kangkilo oral tradition that what on earth is the existence (tajalli) of Allah that encourage everyone to not create damage, interfere with or contaminate nature and all ecosystems; and (6) function as human respect medium. Theocentric and anthropocentricSufism understanding in the kangkilo oral tradition show appreciation and respect for human being. Politically, Sultan of Buton expects all citizens to understand and carry out kangkilo oral tradition well, so his responsibility as a leader to show and deliver people survived in the world and save in hereafter can be realized. 4.3 The Meaning of the Kangkilo Oral Tradition Reflection of Sufism understanding and political power of the sultanate are seen from the analysis of the meaning of the kangkilo oral tradition. Meaning of kangkilooral tradition for Buton communityincludes: (1) the religious meaning.It is revealed from the conception of e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 45 sahadha, koobusa, junubi, and uwesambahea rituals. It is a part of the process of the Muslims worship to God; (2) social and cultural meanings. It showed from the existence of kangkilo as a marker of Buton community with all of social and cultural values; (3) purification meaning. It is revealed from the inner and outer purification process through sahadha, koobusa, junubi, and uwesambahearituals; (4) didactic meaning. This meaning is revealed from the values and norms that guide the process of worship and behavior of people who learnedkangkilo; (5) preservation of the value system meaning. If the kangkilo oral traditionis maintained, thus indirectly supports the community to preserve the value system in kangkilo. Thus, the policy of Sultan Buton to teach kangkilo oral tradition to all peoplewill create people live in harmony, mutual respect, mutual love, mutual trust, foster unity and integrity, or his people survival. This political policy showed the depths and breadth of insight of Sultan as a leader and as a Sufi (religious scholars). 4.4 Inheritance Strategy of Kangkilo Oral Tradition Inheritance strategy of kangkilo oral tradition forward can follow thesesteps: first, inheritance of the kangkilo oral tradition need to involve various parties, such as: (a) local authorities, (b) sultan of Buton rules, (c) university, (d) public ( traditional leaders and NGOs), and (e) family. Second, teachers of kangkiloare persons who have been certified as a teacher of kangkilo oral tradition. Third, teachers of kangkilo involve grandparents / parents of the students. Fourth, the kangkilo oral traditionis taught from an early age (5-7 years) using doctrinalmethod, but in a relaxed atmosphere. Fifth, kangkilo oral tradition material is delivered in the mother tongue of the students. Sixth, before the material is delivered, teacher of kangkilo cultivate the e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 46 curiosity of the students to learnkangkilo oral tradition. Seventh, use technology as a learning medium inheritance. Eighth, delivery of the objectives and benefits of kangkilo oral traditionin the life. Nine, delivery of some steps the students have to follow in leaning kangkilo oral tradition. Tenth, inheritance kangkilois done in a special atmosphere to get concentration of the students. Eleventh, inheritance is followed by an explanation of the meaning and function of kangkilo oral tradition in the life. Twelfth, responsibility to teachkangkilo oral traditionis handled by the sultanate of Buton and still involves parents, communities, government, university, and / or institutions cultural observer, open to anyone who wishes to learn kangkilo, as well as utilize the results technologies for disseminating knowledge of kangkilo; and the Thirteenth, parents are given the obligation to ensure their children carry out kangkilo in the life and enrich the understanding of mysticism associated with kangkilo oral tradition. 5 Closing 5.1 Conclusion Discourse structure of kangkilo oral tradition (WK) in this study analyzed from formal structure and narrative structure of discourse. WK formal structure shows that: (a) there are some sentences not in accordance withthe rules of syntax and the totality of the messages in the discourse is not unfold properly if it is not linked to the cultural context of kangkilo oral tradition. Discrepancies of sentences in kangkilo oral tradition with the rules of syntax marked thekangkiloas an oral tradition; (B) the formula system that exists in kangkilo oral tradition does not follow the formula as formula theory of Albert B. Lord, but followsTeeuw’soralitytheory, e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 47 because the kangkilo oral tradition relies on rote learning or memory strength of kangkilo actors; and (c) language style used in kangkilooral tradition is inferential, metaphorical figure of speech affirmation, opposition and comparison figure of speech. Furthermore, the narrative structure of WK consists of: (a) introducing, (b) content, and (c) closing, and also (d) the perpetrator kangkilo mood. Introducing, content and closing are a framework of meaning organically interlinked as a single entity to disclose sanctity conceptualization understanding on Buton communityculture. Kangkilo mood actors showed their sincerity and seriousness. The function of kangkilooral tradition for Buton communityin this study is seen from textual and contextual functions. In both of these functions, kangkilooral tradition reflectsSufism understanding and political power of the empire. Kangkilo oral tradition textual function includes: (1) emotive function, (2) conative function, (3) referential function, and (4) the poetic function. The contextual functions as: (a) a medium of the establishment and improvement of religious knowledge; (b) medium of cultural attestation and control; (c) medium of education; (d) medium of cleansing and purification; (e) medium to protect the environment; and (f) medium to create human respect to others. Sufism understanding and political power are seen in the results of the study of meaning in kangkilo oral tradition. The meaning of kangkilooral tradition, both politically and religiously (Sufism) for Buton consist of: (a) a religious meaning; (b) social and cultural meaning; (c) self- purification meaning; (d) meaning for improvements of human character; and (e) preservation of the value system meaning, which includes hedonic, artistic, cultural, ethical, and practical values. While inheritance strategy of kangkilo oral tradition for the future must be: (1) adopt inheritance e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 48 strategy of kangkilo oral tradition conducted in the Sultanate of Buton period, with improvement in planning, inheritance methods, and evaluation; (2) adopt modern learning system of formal education; (3) use inheritance media as a result of modern technology; and (4) inheritance kangkilo uses vertical and horizontal approaches. 5.2 Findings Referring to the results of research that has been described previously, some of the research findings displayfinding and dialectic relationship. The study's findings are reviewed from the theoretical aspect (theoretical findings), methodological aspects (methodological findings), and empirical (empirical findings). The research findings are as follows. 5.2.1 Theoretical Finding The finding of this study theoretically showed that the existence of thaharah present in kangkilo oral tradition reinforced the opinion of Imam Al-Ghazali on four levels thaharah in the Islamic world, namely: (1) clean the body from filth and impurity, (2) clean of the body from crime and sin, (3) clean the heart from bad morals, and (4) purify the inner recognition towards God, Allah. Thus, this study criticized opinion of some experts of thaharah Shariathat only recognize two types of thaharah, namely haqiqi and hukmithaharah. Haqiqithaharah is self- purification from all forms of unclean, and hukmithaharah is purification from all forms of ritual impurity. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 49 5.2.2 Methodological Finding Dimension of novelty in methodological aspect of this research is characterized, in particular the use of phenomenological-hermeneuticparadigms in giving the meaning and interpretation of the symbolic message displayed in tradition. Hermeneutic paradigm emphasizes the meaning and interpretation of the text while the phenomenological paradigm emphasizesgiving meaning and interpretation of the phenomenon on non-textual symbols ethically. Results of meaning and interpretation are negotiated toButon community, particularly the informant, so that the research had emic perspective to enrich the analysis. The use of this method showed the totality of the message of an endangered tradition. The combination of these two methodological paradigms, researchers call as aphenomenological-hermeneutic methodological paradigm. 5.2.3 Empirical Finding The finding of this study is empirically evident from the discovery of a number of symbolic messages typical of the kangkilo oral tradition, both present in the form of the text (speech) and movement as a cultural product of Buton community. In kangkilo oral tradition the knowledge and Sufism understanding of Buton community are found. Order valuesare in the kangkilo oral tradition, both theocentric and anthropocentric in the sultanate of Buton are used to create harmony of life in the Buton community. In addition, it’s also to realize the human relationship with God as a servant in the form of worship as well as the relationship between man and others, and man with the universe. Therefore, aware of the importance of the presence of e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 50 these values in words and deeds of Buton community, the Sultan of Buton took the policy to teach kangkilo oral tradition to the entire community of Buton. Political policy has emerged for the political consciousness of the Sultan as a leader, hehas to: (a) be responsible for the safety society, (b) teach spiritual intelligent and compassionate to his society, (c) prioritize the public interests than the self-interest and his group, (d ) have justice, (e) maintain the honor and good name of the country and the people, (f) enforce the law without selective, (g) be wise in taking decision, (h) place the religious law as the supreme law in leading his people, and (i) be exemplary in words and actions to the people. 5.3 Suggestion Based on the importance of the kangkilo oral tradition role in creating harmony in Buton community, both in human relationships as a servant to the God in the form of worship as well as in the relationship between man and the others, and man with the universe, some suggestions are proposed. The suggestions are as below. 1) To academicians and researchers of oral tradition from literature scientific background, itis suggested that the integration of the literary theories and anthropological theories or oral traditions more leverage in exposing the totality of the message contained in the oral tradition. 2) The method used to find the inheritance strategy of oral tradition that has been endangered, can use the method of comparison. This method compare inheritance traditions that never e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. January 2017 ISSN: 2442-7586 (Online) ISSN: 2541-5514 (Print) Page: 30--53 Accreditation:-- 51 existed in a society with modern formal learning system as well as the use of new technologies in the inheritance of the oral tradition. 3) The method used in this study can be replicated for research and / or develop other traditions in the country. In addition, a number of the wisdom in traditions can be used to formulate scientific development and indigenous people's behavior. Value or wisdom in tradition that can be used to form a positive character through training activities to build social and cultural values of society. 4) The parties concerned with the development of tradition, especially in Buton traditions,this study is expected to be used as reference for the development of the tradition. 5) People, especially Buton community who want to: (a) enhance the knowledge and purification understanding about Islam; (b) realize the purity ritual and sanctity humanist monotheism (social piety); and / or (c) explore and interpret the tradition as a cultural heritage of the past, it is advisable to make the results of this study as a reference. e-Journal of Linguistics Support DOAJ Directory Open Access Journal http://ojs.unud.ac.id/index.php/eol Vol. 11. No. 1. 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