DICTION OF DAYAK KATINGAN FAMILY ARTICULATION IN TEWANG TAMPANG VILLAGE AND ITS IMPLICATIONS ON FAMILY COLLABORATION

The difference in religious ideology in the Dayak Katingan family in the village of Tewang Tampang in reality does not trigger conflict, they always live in harmony and harmony. This can be seen from their intimacy and togetherness in daily social interactions. However, behind this harmony there is also a struggle for religious ideology in the practice of tradition. For this reason, the purpose of this study was focused on knowing how the Dayak Katingan family in Tewang Tampang Village articulated its diversity and outlined its implications for harmony in the family. This study uses a qualitative method. Data sources are primary and secondary data. Data was collected through participant observation techniques, in-depth interviews, and document studies. Determination of informants was conducted purposively and Snowball, the theories used were phenomenology theory, hermeneutic theory, and communicative action theory. The results showed that the way the Dayak Katingan family in Tewang Tampang village articulated their family traditions in a different way between Kaharingan Hindus, Islam and Christianity. This can be seen from the articulation presented by them, namely the Hindu Kaharingan people articulating tradition as part of religious rituals and in practice based on established rules. Meanwhile Muslims and Christians only articulate tradition as part of Dayak customs and culture and in practice adapts to the teachings of the religion adhered to. This difference in articulation of tradition has implications for religious attitudes in the family such as the opening of a space for dialogue, a tolerant attitude of religion, and a strengthening of family relations.


INTRODUCTION
The plurality of religion in the Dayak katingan family in Tewang Tampang Village is inseparable from the government policy that does not recognize local religion and requires the Dayak tribe to choose one of the official religions that exist. This made the Dayak tribe who used to be the majority of Kaharingan religions to convert to Hinduism, Islam and Christianity, resulting in a plurality of religions in the family. However, the plurality of these religions does not trigger conflict, they even live harmoniously and harmoniously. This can be seen from their intimacy and togetherness in living their daily lives. This reality is different from the opinion expressed by Durkheim who said that potential religious plurality of conflicts can invite controversy even though, ontologically religion originates from a single reality and esoterically all religions teach the same thing, namely about love, mercy, and dharma, but , in reality the religion is ambivalent, on the other hand with the teachings of its love of religion being a factor of social unity on one side of religion is also a factor of division (Arifin, 2005;7).
The harmony and harmony of the Dayak Katingan family in Tewang Tampang Village not only occurs in daily social interactions, but also occurs in religious practices carried out such as in the implementation of traditional rituals and religious holidays. Harmony and harmony are inseparable from the way they interpret and articulate their religiousness in their daily lives so that although different religions are still able to live in harmony and side by side with each other. For this reason, the research is focused on understanding the way the Dayak Katingan family in Tewang Tampang Village articulates its religion and its implications for harmony in the family.

RESEARCH METHODS
This study uses qualitative methods with a cultural study approach. Data sources are primary and secondary data, data collected through observation techniques, in-depth interviews, and document review. Informants are determined purposively and snow ball. The main instruments in this study were the researchers themselves with several tools such as interview guidelines, video camera, voice recorders, and stationery. Data is presented through three stages, namely data reduction, data presentation, and verification of data and conclusion.  (Sumaryono, 1999: 23).

RESULT AND DISCUSSION
The interpretation of religion as a doctrine and text in the midst of society is always understood through the knowledge possessed by its adherents. This knowledge can be a culture that has long lived and developed around them. Likewise with the Dayak Katingan family in Tewang Tampang Village who live in religious differences, in articulating their religiosity related to the practice of tradition which is still carried out based on various knowledge originating from Kaharingan teachings as the initial beliefs shared together. This has led to differences in articulating traditions in religious practices carried out.

Articulation of Traditions for Hindu Kaharingan People
Hindu Kaharingan is a Kaharingan religion that has integrated with Hinduism. In the sense of Hinduism, especially those believed by the people in Tewang Tampang Village, Katingan Regency in its application of its teaching teachings is still heavily influenced by the Kaharingan religious teachings, including various family traditions such as maintaining supernatural beings (sahur parapah) as family protectors, respect for ancestral spirits (parasih pambak / parasih kubur), self-purification (hasaki palas) and many others. These traditions are seen as sacred because they are believed to be the direct teachings revealed by Ranying Hatalla (God) through the Bawi Ayah (the angels) who were revealed to the world to teach the procedure of life for the descendants of King Bunu (successor to human life) in the world (danum kalunen).
These traditions by Hindus Kaharingan in their religions are articulated as part of religious rituals that are considered sacred so that in the implementation they must be based The articulation of Muslims towards family traditions as part of customs and culture is inseparable from the differences in ideology of the new religion that is believed. Islam in its teachings strongly prohibits its people from believing in gods other than Allah. This kind of action is classified as shirk and the practice is said to be murky. As stated by Muti'ah (2009: 16) that Islam has a divine concept that is centered only on one God. In the concept of monotheism, the central concept which contains the teaching that God is the center of all things, and humans must devote themselves completely to Him. This concept of monotheism has further doctrinal implications that the purpose of human life is nothing but worshiping Him.
Dokrin said that life must be oriented to serving God, which is the key to the whole teaching of Islam.
The existence of Islamic teachings that prohibit people from worshiping anything other than Allah encourages inner struggle for Muslims who still want to practice family traditions.
This influences various interpretations in an effort to rationalize their understanding of existing traditions so that they can coexist with religious teachings that embraced.

Articulation of Traditions for Christians
In line with Islam, Christians also have doctrine as a command of Allah which forbids his people to worship other than Allah. This Dokrin refers to the ten commandments of Allah known as the ten words of God, the Ten Commandments in Christian teachings are God's law that must be obeyed and become the basis of morality for them, including (1)  an adjustment to the teachings of the religion adopted. Like the use of animal blood in the hasaki palas ritual is replaced by using water or egg white. Thus they can still practice it.

The Articulation Implications of Religion of the Dayak Katingan Family in Tewang
Village Look Against Family Harmony The difference in religious articulation of the Dayak Katingan family in Tewang Tampang Village as described above has implications for the opening of dialogue space, tolerant religious practices, and strengthening family relations. The opening of the space for interfaith dialogue in the Dayak Katingan family in Tewang Tampang Village is inseparable from the awareness of the importance of sharing communication as a way out to overcome the differences in ideology of the religion adopted.
The space for interfaith dialogue in Tewang Tampang Village is a space for non-formal dialogue that occurs naturally along with the more pluralism of the religions adopted. There are many places that are used as dialogue spaces in Tewang Tampang Village, including gardens, fields, rivers, family rooms, kitchens, and many others. This happens because of the similarities in various activities in daily life, such as working as rubber tappers, gold miners, fishermen, joint gardening, and many others. This is in line with the opinion expressed by Latane that dialogue between individuals can be formed is actually caused by individuals not in an isolated situation. They interact with each other in a social space (social space), which is an area that allows them to meet, communicate, and try to influence each other (Rahardjo, 2005: 250).

E-Journal of Cultural Studies
In addition to the open space for dialogue, it also has implications for the attitude of tolerant diversity. This tolerance of religious attitude can be said as a dynamic attitude of tolerance, namely tolerance which is built as an active awareness in every family to realize cooperation in order to create harmony in society. This tolerance does not only manifest as mutual respect for religious differences, but also in the form of mutual assistance to one another. This can be seen in the ritual implementation of parapah sahur food carried out by Wardi on 10-11 December 2016.
During the ritual ritual of the parapah sahur food carried out by Wardi for two days at his home, family, neighbors, both those who were Hindu Kaharingan, Islam, and Christians, both came to help regardless of the differences in religion they had. They look familiar, gather to help what can be helped while joking. Related to this, Mariatie who was present at the time of the ritual said that it was indeed difficult to distinguish between those who were Hindu Kaharingan, Islam and Christianity. They blend in regardless of religious differences  in accepting various differences in the family is very influential on intimacy (intimacy) with each other, this factor is characterized by intimacy, warmth, and a sense of belonging to one another.
Brotherhood relations in a family are usually influenced by various things, such as the intensity of togetherness, caring between one another, affection, and many others. Stocker et al. (1997) said that the closeness of a brother is very determined by factors, such as: (1) intimacy with each other, this factor is characterized by intimacy, warmth, and a sense of belonging to one another; (2) affection, this factor concerns the attention, love, deep feelings of the individual has towards his siblings and vice versa; (3) admiration (admiration) which is characterized by a sense of pride and respect for their siblings, both because of achievement, physical appearance and behavior; (4) emotional support, which is characterized by emotional support received by individuals and their vice versa. This emotional support, like hugs, touches, and constructive words; (5) instrumental support in the form of material resources and advice; (6) acceptance of the absence of rejection between siblings; (7) knowledge is related to knowing one another, such as personal problems, daily activities, and so on. be practiced by anyone who feels himself a Dayak, and in its implementation is adapted to the rules of the religion adopted.
The difference in articulating the tradition in the diversity of the Dayak Katingan family in Tewang Tampang Village is that the harmony of the family is like opening up a space for dialogue, tolerant religious attitudes, and strengthening family relations.