GEROJENE DALAM ADAT PERNIKAHAN SUKU KAILI DITINJAU DARI FIQHI MUNAKAHAT

This study specifically examines the implementation of gerojene in the custom of Kaili tribal marriage in terms of fiqh Munakahat. The problem raised was how to understand and implement gerojene according to the Kaili tribal wedding customary law. This research is based on the views of some cultural experts that tradition can be seen as an act and behavior that prevails in a society, both in the form of habits and rules that are worked on from generation to generation inherited from ancestors since time immemorial. The definition is that if it is associated with the Kaili tribe's marriage customs, namely gerojene, then what is meant is the actions and rules held in a marriage ceremony inherited from ancestors and have been held for a long time until today are still maintained and practiced in traditional wedding ceremonies the Kaili tribe in Central Sulawesi. This research data comes from secondary data in the form of theories quoted from books, research journals, fiqh munakahat, and other writings by quoting directly or indirectly. Primary data or data collected from the field of research. Primary data collection uses two types of methods. First observation. The researcher went to the research location. The location of this study was in two districts and one city. Donggala Regency, Sigi Regency and Palu City. This observation activity is to meet traditional Kaili figures. Both methods are in-depth interviews. This was intended to find out the understanding and implementation of gerojene customs in the Kaili tribe marriage through question and answer. The answers given will clarify the problem under study. Through this research, it is known that there are differences in the understanding and procedure for the implementation of gerojene in the Kaili tribal marriages of the past with the Kaili tribe today. The words gerojene were pronounced by the customary leader as the representative of the bride of the prospective wife. After that the prospective husband answered as his agreement. The end of this pledge of women and men has legitimately become husband and wife. This event must be attended by a mother father or representing men and women and witnessing traditional and family leaders.

Religious Militancy and Tribal Transformation in Pakistan: A Case Study of Mahsud Tribe in South Waziristan Agency

The beginning of the 21st Century witnessed the rise of religious militancy in a more severe form exemplified by the traumatic incident of 9/11. While the phenomenon has troubled a significant part of the world, Pakistan is no exception in this regard. This research explores the role of the Mahsud tribe in the rise of the religious militancy in South Waziristan Agency (SWA). It further investigates the impact of militancy on the socio-cultural and political transformation of the Mahsuds. The study undertakes this research based on theories of religious militancy, borderland dynamics, ungoverned spaces and transformation. The findings suggest that the rise of religious militancy in SWA among the Mahsud tribes can be viewed as transformation of tribal revenge into an ideological conflict, triggered by flawed state policies. These policies included, disregard of local culture and traditions in perpetrating military intervention, banning of different militant groups from SWA and FATA simultaneously, which gave them the raison d‘etre to unite against the state and intensify violence and the issues resulting from poor state governance and control. The study explores the unique tribal characteristics of the Mahsuds, such as asylum provision, autonomy and lack of centralized leadership, which had historically facilitated the rise of religious militancy during the colonial times, replicating itself in the post 9/11 period. The flawed state policies encouraged autonomy of the young tribesmen from local institutions of Jirga and Malikship, thereby facilitating them to join the militant movement in SWA. Moreover, such state policies, coupled with military operations caused confusion among the Mahsud tribes and forced them to neither support the military directly, nor halt the activities of the militants. The findings also contradict the widely held narrative that Mahsuds as a tribe participated in the fight against the state in SWA in post 2001 period. As the findings suggest, the religious elite, including the local Imams Madrassa dropouts and the Afghan war militants had a strong role in directly inciting violence and insurgency and influencing young tribesmen. The pre-mature military intervention further pushed the war affected tribesmen, especially the family members of injured/killed/disappeared, into militancy. However, due to several reasons, including the integration of the Mahsuds in the mainstream community of Pakistan, the larger majority of the tribesmen did not participate in the insurgency against the state. The research further explores the impacts of displacement on the socio-cultural and political institutions of the Mahsud tribe as a result of militancy and subsequent military operations. The migration/displacements severely impacted the tribesmen, including their socio-cultural and political institutions of Malikship and Jirga, thereby impacting their tribal identities. Other political implications include a progressive decline in levels of support to religious political parties by local tribesmen. There is a further impact evident through a general tendency to support non-violent ethnicity based social movements against state excesses. The study has primarily employed ethnographic based data collection tools for research, such as semi-structured interviews, informal discussions and personal observations to reach its findings.