IMPLICATIONS OF HAROA TRADITIONAL PRACTICES IN RELIGIOUS LIFE OF MUNA PEOPLE IN MUNA DISTRICT

This study aims to reveal and explain the representation of religious values in the practice of haroa and the relationship between cultural practices (haroa) in the diversity of the Muna people. This study uses ethnographic methods with qualitative analysis. Empirically, this research finds that in their daily life, the Muna people make religion and culture coexist in the midst of their religious social activities. Traditions and cultures that live earlier in society actually already have civilization and social rules so that when Islam developed in the life order of the Muna people there was not much change. This tradition becomes a medium in broadcasting and teaching the values of virtue in the teachings of Islam. The haroa tradition carried out by the Muna people from generation to generation when commemorating the Muslim holidays is the most effective medium in teaching all the commands and prohibitions of Allah SWT. The haroa tradition supports the Islamic ideology of the Muna community that hansuru-hansuru adhati, soano konohansuru, which implies that even though customs and traditions are destroyed, religion must not be destroyed. The haroa tradition for the Muna community is to emphasize always making the principles of Islam a life shield so that in every activity they always represent the values of Islamic teachings.


INTRODUCTION
In the life of the Muna people, "haroa" is a tradition that has been carried out by the ancestors of the Muna community. This practice is carried out from generation to generation to the present. The process of implementing the haroa tradition is carried out by residents from house to house. In the religious life of the Haroa tradition it is carried out by the Muna

E-Journal of Cultural Studies
February 2021 Vol. 14, Number 1, Page 29-42 DOAJ Indexed (Since 14 Sep 2015) ISSN 2338-2449 https://ojs.unud.ac.id/index.php/ecs/ 30 community coupled with the celebration of religious holidays in Islam. This shows that the existence of Haroa as a cultural product has a positive synergy with the religion of the Muna people, namely Islam. Culture that lives in a society is basically a picture of the mindset, behavior and values adopted by the community concerned. From this point of view, religion on the one hand contributes to existing cultural values, so that religion can run or even be accommodating to the cultural values it adheres to. On the other hand, because religion as revelation has absolute truth, religion cannot be aligned with local cultural values, even religion must be a source of value for the sustainability of these cultural values (Ghazali, 2011: 31). In fact (Nashir, 1999: 14) emphasized that religion is an important and vital thing in human life. Religion is the totality of life that is sacred, deep, and guides and determines the direction of human life itself, even religion must be a source of value for the sustainability of these cultural values (Ghazali, 2011: 31).
The Muna people believe that the sources of life, such as: fire, wind, water, land and all that animates, are symbolic of the unity of nature; In addition, it becomes the basis for understanding Islam in the Muna community as well as inspiring the value of Islamic morality on Muna culture (Luthfi, 1997: 100). In the process of carrying out the haroa, each house prepares various kinds of typical Muna cakes such as fried banana or sangara, cucuru, rice, lapa-lapa, ketupat and so on. The cakes are placed on the tray (cake holder) typical of the Butonese. The cakes are served to invited guests who are invited to the homes of residents who hold haroa. In addition to residents around relatives, neighbors were also invited to attend the haroa together. If the invitees, neighbors and relatives have gathered, the haroa event began. The haroa tradition is led by one of the syara 'mosques or traditional leaders who are called by the host. In the Muna community, holding positions as syara Masjid (masigi facility) are usually classified as traditional and / or religious (Islamic) leaders. Because in the view of society they are the ones who are trusted and given the mandate by the community to control rituals such as thanksgiving, religious haroa, and so on.
If it is looked at JW Schrool's opinion, who gave many opinions about the existence of culture in several regions in Indonesia which was influenced by elements of the pre-Hindu era, old Indonesian culture, elements from the Hindu era and elements of the Islamic period.
This opinion is in line with "Eastern culture was heavily influenced by religion during its early development. Eastern culture is also generally very much influenced by religion during its early development. Eastern culture is also generally associated with social norms in the  (Suraya, RS 2014). In this regard, the objectives of this study are: (1) to reveal and explain the representation of religious values in the practice of haroa of the Bourdieu explained that in analyzing the social practices of actors, it can be seen through their capital, habitus and the domains they use. According to Bourdieu habitus is a mental structure that they understand through social life, basically a product of the internalization of the structure of their social life (Bourdieu, 1990: 130-131 (Fasri, 2007: 98-99).

RESEARCH METHODS
In this research, the method used is a qualitative method. Qualitative research is a research method that produces descriptive data in the form of written or spoken words from people and observable behavior, namely in this study the Muna people practice the haroa tradition in every celebration of religious holidays in Islam, or important moments related to Islam. In this research it is directed at the setting and the individual holistically (Moleong, 2014: 6). Recognizing the above facts, research uses ethnographic principles (Spradly, 1997) in collecting and analyzing data by means ofdescriptive-qualitative (Endraswara, 2003), which analyzes the data continuously, so that the researcher gets complete reasoning about the research results achieved in the problem.

RESULTS AND DISCUSSION
The Haroa tradition refers to the concept of an oral tradition. Pudentia (ed), (1998,: Vii) states that the oral tradition is "all spoken discourse including the spoken and the literate" or it is also said to be "a non-literate discourse system. More clearly, the discourse on oral tradition is explained by Sibarani (2012: 7-15) that the oral tradition is not only in the form of fairy tales, mythology, and legends with various messages in it, but also about people's cognitive systems, sources of identity, means of expression, religious systems and beliefs. , the formation and enforcement of customs, history, law, medicine, beauty, creativity, community origins and local wisdom in the community and its environment. In this sense, the oral tradition is not just an "oral tradition", but all the cultural traditions passed down from one generation to another or later "from mouth to ear" using oral media. In practice, the oral tradition is often related to religious activities in a society. In detail regarding the form of implementation of the Haroa tradition in Muna diversity can be seen in the following

Haroa Practices as Motivation in Carrying Out God's Commandments
In

Haroa Practices as Actualization of Faith in Angels
In the religious practice of the Muna people, there is a belief and belief in the existence of angels as contained in one of the pillars of faith which reads "having faith in angels". This belief has grown from generation to generation among the Muna community as a Bergama community. In order to maintain this belief, Muna society teaches it through the  Basically, diversity refers to a condition in which human life is based on spiritual values.
The view of religious spirituality is always spiritual, because everything comes from God, who is spiritual. That is, the reality of spirituality is a manifestation of a higher desire, which is directed towards divine attributes (Pilliang, 2009: 322 night starting a thousand months. On that night it is believed that the angel Jibril will descend to bring karamah for Muslims on the night of lailatul qadri. Haroa Qadhiri is not only a routine on the night of the month of fasting alone, but more than that because of the belief that in Islam you must have faith in angels.
In the end, there is the Haroa tradition which is continuously carried out by the Muna community, which creates a love for worship. By carrying out Haroa, there is motivation to always obey and obey all the commands and prohibitions of Allah. This belief is getting