Problematic of Katoba Tradition : Study of Islamic Rituals in Muna Communities

This article discusses the katoba ritual in Muna. This study aims to uncover the symbols in ritual, as well as knowing the dynamic changes that occurred in the katoba ritual community tradition. This type of research is a qualitative descriptive study by collecting data through interviews, observations, and documentation. The data were analyzed by using data reduction, display, and verification techniques. Victor Turner’s symbol theory was used to analyze the symbolic meaning contained in the katoba ritual. The theory of change dynamics was used to look at the problems arisen in the katoba ritual in the contemporary era. The results showed that there was a meaning in the ritual of the katoba. The meaning was derived from the symbolic articles (materialistic aspects of the ritual of the katoba) and the symbolic actions (non-object aspects) at each stage. The dynamic changes that occurred in Muna society affected the implementation of the katoba ritual. The presence of formal educational institutions was able to shift or replace the role of the katoba ritual in the middle of the Muna community.


INTRODUCTION
At the ceremony, there Muna public life cycle in the life of the individual, starting from birth up until the ceremony funeral ceremonies. To carry out the ceremony, an individual must go through several stages. One such step is childhood, especially males, and there is a ceremony which they call katoba ceremony. Culture is a unit of human history itself that is the human being and the human individual as a social being at the same time tying the actual content is not free from logical and social consequences as well. 1 In line with the opinions, Koenjaraningrat argued that indigenous communities shared the individual's life through certain levels, which in Anthropology called "Stages the Along Live Cycle" is the transition from infancy, childhood, adolescence, puberty, years after marriage, pregnancy until delivery, until old age. 2 Toba in society can mean holy Muna, which means returning to a state of purity something or make something sacred. Katoba's own words can mean sanctification. A child who is 'in-katoba' means the child back into a state of purity, to be a true Muslim. In ancient times, children who are 'in-katoba' are not allowed to touch Qur'an, entered the mosque, or establish prayer because the child is not sacred. However, this time a child, although not 'inkatoba,' has been able to learn to read the Qur'an, learning prayers, fasting, and others. Katoba tradition is a tradition that is appreciated by the public Muna expressive language as a medium of education and value-laden character.
There are three fundamental things as the reason for the implementation of this study.
The first reason is the tradition of the procession katoba is very important for the community because this is where the provision of education Muna child wrapped in a tradition. The second reason is the era of globalization, the flow of modernity increasingly rampant tradition katoba still awake neat and reliable, given many moral messages contained in the oral tradition.
The third reason is essentially through culture reflected educational values that can be learned and can prove the greatness of the culture of the disclosure of the meaning of the symbols used in the katoba ritual. The reasons for performing searches spur academic writers with scientific methods, supported by strengthening the theoretical basis.

METHODS
Katoba tradition is a ritual performed by Muna society. Ritual is a process of interaction that is not static and contain moral messages in its communication. Katoba ritual is a cultural product that can not be separated from the various symbols attached to it. The existence of this ritual is a form of religion or religious symbols and symbolism of human culture. Symbolic action in a religious ceremony is an essential part. Katoba ritual is a tradition that terms of the signs and symbols and language. These symbols have significance for the people of Muna. To analyze the meaning of these symbols, Peirce theorized triangle or triangle meaning that consists of three main elements, namely a sign (sign), object, and interpretant. Signs are physical objects that can be captured by the five human senses and is something that refers to (represent) something other than the sign itself. Peirce mark consists of a symbol (the marking of the deal), icon (mark that appears on the physical representation), and index (the marking of causeeffect relationships). At the same time, this sign is called an object reference. 3 Therefore it is a necessary livelihood in-depth with scientific methods and theories that support it. Two blades used in analyzing the katoba ritual are first, semiotic theory examining the symbols and language or expressions contained in the ritualistic katoba. The analysis will produce meanings embodied in symbols and expressions katoba, and the second is the theory of cultural change to assess dynamics and problems that occur in ritual katoba. To illustrate the use of theory in this study, the authors make a theoretical chart as illustrated below:

Meaning ritual symbol
Katoba dynamics in the form of objects and tools as well as the meaning of the procession katoba

Ritual Katoba Tools and cultural objects Language or expression
Research is a process of data collection, and analysis carried out systematically and logically to achieve specific goals. 4 The research method is a scientific way to get data with purpose and usefulness. 5 This research method is a plan to solve research problems. The type used in this research is a qualitative method directly related to the collection and analysis of data in the research report. This method aims to explain the systematic, factual, and accurate through observations realized through words or sentences.
The data in this study was the observation in a ceremonial procession Katoba recorded directly as well as interviews with informants traditional leaders who become informants in this study. In this study, sources of data are a group of people who hold process Katoba as well as knowing the procession Katoba itself, in this case, the community leaders and traditional leaders in these community leaders and traditional authorities, Mr. La Ode Baaru and Mr. La Maruhi. The data were analyzed by descriptive qualitative, then described in the form of words or phrases to find their elements. The stages are transcripts of recorded data, which is to transfer data into the actual writing. Classification of data, gathering all the data corresponding to the shape of the character, is eligible. Translation of data, which translates all collected data into Indonesian. The description, which the researchers describe the overall values are in a ceremonial procession katoba. Analysis of the data, the researchers analyzed all the data collected in the form of writing and recording based on its meaning.

The Process of Institutionalization of Muna Cultural Traditions
The process institutionalization of Muna cultural traditions is described as follows. the teachings of Islam as well as indigenous teachings. 11 Another opinion outlining the origins katoba is stated that katoba etymologically derived from the word Toba absorbed from Arabic, the word Tauba (repentance). In a philosophical view of Muna, there is a claim that minors (roughly ages 7-11 years) cannot yet sort excellent and evil. On this basis katoba tradition becomes a necessity performed on children who will enter adulthood.

Stages Katoba and Its Symbolic Meaning
Katoba a traditional procession that has stages that must be passed by a child with a sincere heart and full of appreciation. Each stage has a meaning and purpose of each so that children Each stage must be followed by children who participated in katoba. Katoba stages are divided into three major phases, each of the significant stages, followed by small stages. Three major stages are stages of preparation, the core stage, and the closing stages. Here is a picture katoba stage that must be passed by the child. The following is the chart of the stage of Katoba.

The Stages of Katoba
The Katoba Procession Meaning

The Preparation Phase
The preparation phase is done before the implementation of the core implemented. This phase includes three aspects: (a) Dokadiue/bathed, the first stage is done by a child who will be "Toba" is bathed. The bathing purpose function removes dirt/grime. This stage is the earliest in the overall procession katoba tradition; (b) Dofopake (Makeup), after dofokadiue (bath), then the next stage is made up is understood as a means to protect the body or the facility to beautify the appearance. However, in addition to fulfilling these two functions, clothes can also act as a non-verbal communication tool for clothing contains symbols that various meanings.
Worn clothing is a symbol of identity, identity, honor, and simplicity for someone who can protect from the dangers threatened.

The Core Phase
The next phase is the core phase. In this phase, the ritual begins with the opening. Participants being "katoba" are sitting cross-legged with a white cloth hold together when participants in groups or more than one person. If the event is only held by individual katoba then the child Utter two sentences creed implies that we, as human beings, should worship Allah, we have to carry out all his orders and stay away from all prohibitions. We must also recognize that the Prophet Muhammad is the messenger of Allah, the last Prophet. After reciting istighfar and holy 'syahadat', then the next is the process of giving advice. In this process, the priest explains to the katoba participants verbally. In its process, the children should listen to them carefully and also be dofoko umbe (affirmative) any advice delivered by priests. Advising at this stage concerns all aspects of a child's life: 'katoba' teachings of oe sumahano bhe oe pata sumahano (water lawful and water not authorized for use purification). It consists of advice to appreciate parents, brothers, and teachers. It is also to conserve the environment and to be tolerant of other religions, women, and rights.

The Final Phase
After the initial and the core phases have been done, then the next is the final phase, namely katoba banquet-all participants who attended the katoba event rest and ate food provided.
The procession is a venue for community strengthens kinship among Muna community. There a re two types of food served in katoba activities. The first is a unique food located in the gutter (width container for storing food) such as cakes bowsprit, diamonds, katoofino gauntlet  In general, such a view is believed by descendants of kaomu (nobility). The katoba ritual still has to be done as a form of cultural preservation and Islamic propaganda efforts.

CONCLUSION
Based on the discussion and the results of the study, the researchers can conclude the following: 1) Katoba ritual procession broadly implemented in three phases that must be passed by a child with a sincere heart and full of appreciation. Each phase has a meaning and a purpose that children can reach the level katoba as real. First, the preparation phase, which consists of three stages, namely dokadiue (bathed) which means that this stage intends to remove any dirt or grime attached to the child's body, dofopake (makeup), and both of fashion and makeup. Second, the core phase which comprises two stages. Those are dofetapa and reciting istighfar. Dofetapa is an opening in which the children are sitting cross-legged and holding a white sheet. At the same time, the stage of reciting istighfar is intended to beg forgiveness as the preservation of the harmful effects of sin to Allah SWT. However, humans must also accept that life guidance must come from Allah conveyed to His Prophet. Third is the final phase, namely katoba banquet that all participants who attended the katoba event rest