Konstruksi Sosial Status Sayyed dalam Perkawinan di Desa Cikoang Kabupaten Takalar; Antara Tradisi, Agama dan Modernisasi

Abstract

Status Sayyed di Desa Cikoang merupakan identitas genealogis yang memiliki keterkaitan dengan kehidupan sosial, keagamaan, dan praktik perkawinan masyarakat. Penelitian ini bertujuan menganalisis bagaimana status Sayyed dikonstruksi, dipertahankan, dan dinegosiasikan dalam praktik perkawinan di tengah perubahan sosial masyarakat Cikoang. Penelitian menggunakan pendekatan kualitatif dengan desain deskriptif-analitis. Data diperoleh melalui observasi, wawancara mendalam dengan tokoh masyarakat, tokoh agama, masyarakat Sayyed dan non-Sayyed, serta dokumentasi. Data dianalisis melalui tahapan reduksi, penyajian, dan penarikan kesimpulan dengan memperhatikan keterkaitan antartema temuan. Hasil penelitian menunjukkan bahwa status Sayyed tetap memiliki legitimasi sosial melalui pewarisan nilai keluarga, pengakuan masyarakat, dan pertimbangan nasab dalam perkawinan. Namun, pendidikan, mobilitas sosial, interaksi yang lebih luas, dan pilihan individu mendorong munculnya pertimbangan baru berupa agama, pendidikan, karakter, pekerjaan, dan kecocokan personal. Temuan ini menunjukkan bahwa perubahan sosial tidak menghilangkan identitas genealogis Sayyed, tetapi mengubah cara identitas tersebut dipertahankan dan dinegosiasikan dalam kehidupan perkawinan dan sosial.

Sayyed status in Cikoang Village represents a genealogical identity closely associated with the community’s social life, religious values, and marriage practices. This study aims to examine how Sayyed status is socially constructed, maintained, and negotiated through marriage practices amid social change in the Cikoang community. The study employed a qualitative approach with a descriptive-analytical design. Data were collected through observation, in-depth interviews with community leaders, religious leaders, Sayyed and non-Sayyed community members, and documentation. The data were analyzed through data reduction, presentation, and conclusion drawing, with attention to patterns emerging across the identified themes. The findings indicate that Sayyed status continues to receive social legitimacy through family value transmission, community recognition, and genealogical considerations in marriage. However, education, social mobility, broader interaction, and individual choice have introduced additional considerations, including religious commitment, education, character, occupation, and personal compatibility. These findings demonstrate that social change does not eliminate Sayyed genealogical identity but reshapes how the identity is maintained and negotiated within marriage and broader social relations.