Alfian Mela Maran, Marselius Sampe Tondok

Konsep Kesetaraan Gender dalam Ritual Pa’bannetauan Perkawinan

Introduction

Konsep kesetaraan gender dalam ritual pa’bannetauan perkawinan. Telusuri konsep kesetaraan gender dalam ritual perkawinan Pa’bannetauan di Mamasa, Sulawesi Barat. Studi ini menyoroti pembagian peran yang adil melalui sistem kekerabatan bilateral.

Abstract

This study discusses the division of gender roles in the culture of Mamasa, West Sulawesi, focusing on the Pa'bannetauan ritual related to marriage and childbirth. The study finds that the bilateral kinship system in Mamasa allows for an equitable division of roles between men and women, supporting gender equality. Although there is freedom in choosing a partner, strict customary rules must still be followed, including offerings and agreements between both families. These findings are compared with patrilineal and matrilineal kinship systems in other cultures, showing that the bilateral system in Mamasa better supports gender equality. The article concludes that the customary norms in Mamasa can serve as an example of how traditions can support gender equality and justice in society.

Review

This study, "Konsep Kesetaraan Gender dalam Ritual Pa’bannetauan Perkawinan," presents a fascinating analysis of gender dynamics within the specific cultural context of the Mamasa people in West Sulawesi. Focusing on the Pa'bannetauan ritual associated with marriage and childbirth, the abstract effectively introduces the central argument: that the bilateral kinship system prevalent in Mamasa inherently facilitates an equitable division of roles between men and women, thereby fostering gender equality. The paper promises to offer valuable insights into how traditional customs can actively support, rather than hinder, gender egalitarianism, particularly through the lens of a specific, culturally rich ritual. A significant strength of the research, as outlined, lies in its comparative approach. By juxtaposing the Mamasa bilateral system with patrilineal and matrilineal kinship structures found elsewhere, the study aims to underscore the unique advantages of the Mamasa approach in promoting gender equality. This comparative lens offers a compelling counter-narrative to common assumptions about traditional societies. Furthermore, the abstract highlights the intriguing coexistence of individual freedom in partner choice with strict customary rules, including offerings and family agreements, suggesting a complex and nuanced interplay between agency and tradition that merits deeper exploration. The concluding assertion that Mamasa's customary norms can serve as an exemplary model for societal gender equality and justice is a powerful and thought-provoking claim. To fully substantiate its ambitious claims, the eventual paper would benefit from a more detailed ethnographic account of the specific "equitable division of roles" within the Pa'bannetauan ritual. What are these roles precisely, and how are they performed and perceived by community members? While the comparison to other kinship systems is a strong point, the full article should rigorously detail the criteria and evidence used to establish the Mamasa system's superior support for gender equality. Additionally, exploring any potential areas of tension or evolving challenges to gender equality within the Mamasa context, even within a largely equitable system, would provide a more comprehensive and nuanced understanding of its dynamics. Nonetheless, this study presents a highly relevant and promising contribution to the discourse on gender equality, tradition, and kinship systems.

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