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ADU BAGONG DALAM TRADISI LOKAL DESA CIDADALI: PERSPEKTIF TOKOH ADAT DAN TOKOH AGAMA
The tradition of adu bagong (fighting between hunting dogs and wild boar) in Cidadali Village, Cikalong District, Tasikmalaya Regency, is both a fascinating and controversial cultural phenomenon. Although the majority of the Cidadali Village community is Muslim, this tradition remains enduring and has been practiced for generations. This situation creates a dialectic between the preservation of local culture and Islamic values, which emphasize compassion for animals and prohibit gambling. This study formulates two main questions: why the adu bagong tradition persists in the Muslim community, and what perspectives traditional and religious leaders of Cidadali Village have on this practice. This study aims to explain the factors that contribute to the preservation of the tradition and analyze the views of both groups. This study used qualitative methods with field research and a descriptive-analytical approach. Primary data were obtained through in-depth interviews with traditional leaders, religious leaders, traditional practitioners, and the Cidadali Village community, as well as direct observation. Secondary data were obtained from legal documents (the Quran, Hadith, the Criminal Code) and relevant literature. A juridical-sociological approach was used to assess the practice's compliance with legal norms and understand its sociocultural context. Data analysis was conducted qualitatively, drawing on the theories of 'urf, maslahah, and mafsadat, as well as the theory of cultural conflict. The results of the study indicate that the tradition of bagong fighting remains intact because it is viewed as a deeply rooted custom (urf), serving as a social glue and cultural identity, and has local legitimacy as a method of controlling wild boar pests. The community negotiates and interprets religious teachings, allowing this tradition to coexist with religious life. Traditional leaders strongly support the preservation of this tradition as a cultural heritage and symbol of local identity, emphasising its social function and ecological adaptation. Meanwhile, religious leaders firmly reject the practice of adu bagong because it involves violence against animals (Ẓulm) and assert that this tradition is included in urf fi'li fasid, which they believe is prohibited in Islam, and is also contrary to animal welfare theory, which prohibits violence against animals.
FAKULTAS SYARI’AH DAN HUKUM, UIN SUNAN KALIJAGA YOGYAKARTA
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