DINAMIKA KONSTRUKSI MAKNA PENGASUHAN PADA ANAK BERAMBUT GIMBAL: STUDI FENOMENOLOGI ORANG TUA MUSLIM GENERASI Z DI DIENG

Kamila Zahrotinnisa, NIM.: 24200011081 (2026) DINAMIKA KONSTRUKSI MAKNA PENGASUHAN PADA ANAK BERAMBUT GIMBAL: STUDI FENOMENOLOGI ORANG TUA MUSLIM GENERASI Z DI DIENG. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

In the Dieng Plateau, children's dreadlocked hair (rambut gimbal) is still believed to be a sign of spiritual closeness to Kyai Kolodete, so a child who has it must undergo a ruwatan (purification) ritual before the hair may be cut. This belief persists even as Dieng society enters an era in which the new generation of parents, namely Generation Z (born 1995–2010), who grew up with digital technology and tend to be more critical toward science-based knowledge, is coming of age. Previous studies have generally stopped at the level of ritual and cultural symbolism, while the lived experience of families, particularly Generation Z Muslim parents who must negotiate between local tradition, Islamic teachings, and modern parenting practices, has received little attention. This study focuses on how Generation Z Muslim parents in Dieng make meaning of having a child with dreadlocked hair, and on the forms of negotiation they undertake between local culture, Islamic teachings, and modern parenting, using Peter L. Berger's theory of social construction. The study employs a qualitative method with a phenomenological approach. Data were gathered from five Generation Z Muslim parents in Parikesit and Patak Banteng villages, Dieng, each with a child who has dreadlocked hair. Data collection was conducted through in-depth interviews, observation of the ruwatan ritual, and documentation from December 2025 to June 2026. Data analysis was carried out descriptively-phenomenologically through transcription, coding, theme development, and interpretation of meaning. The findings show that parental meaning-making moves along two dimensions: a psychological dimension of acceptance, which begins with medical anxiety but ultimately leads to compliance with the customary obligation of fulfilling the bebana (the child's ritual requests), and a religious dimension, which drives parents to reconstruct the meaning of ruwatan so that it does not deviate from tauhid (the oneness of God). All five informants developed ritual compromises in the form of selective preservation and gradual purification, practiced modern parenting by integrating formal healthcare and scientific access without dismissing cultural explanations, and managed intergenerational relations through assertive communication. Parenting a child with dreadlocked hair in Dieng is thus not merely passive inheritance of tradition, but the result of active negotiation that allows Generation Z Muslim parents to remain part of the customary community without relinquishing their commitment to tauhid.

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