MAKNA SIMBOLIK TRADISI PRAJA SUNATAN DI DESA KOTARAJA KECAMATAN SIKUR LOMBOK TIMUR

This research aims to describe the process and symbolic meaning in the Praja circumcision tradition in Kotaraja Village, Sikur District, East Lombok. This research uses a qualitative approach with ethnographic methods. The types of data used are primary data and secondary data. Data comes from subjects and informants. The data collection techniques used were observation, interviews and documentation. Data were analyzed using Miles and Huberman data analysis techniques. The research results show that there are three stages in the Praja circumcision tradition process, namely: 1) the preparation stage includes family Rembuq; urige; installing Tetaring; prepare the necessary equipment such as making Rereke, installing the Jangkih or cooking area and preparing food ingredients; preparation of invited guests and making invitations; Matur Pakeling; to the Kerembong spring in Sukatain Village to bathe and feed the monkeys; visiting ancestral graves for Selakaran and prayer together, Jejarupan, Beserogo Rereke and eating together; food preparation; Begawe; Celebration and reading of lontar manuscripts; Network; Beserogo Rereke; Mandiq Maling; paraded again in the morning before being circumcised, 2) the implementation stage, namely the child being circumcised or circumcised, 3) the closing stage, namely the meal or Roah; throwing foreskin feces into the river; Rebaq Jangkih. The symbolic meaning in the Praja circumcision tradition is divided into 1) symbolic material; and 2) immaterial symbols. The symbol ingredients include Tetaring, Rereke, grated turmeric, grated coconut and ground rice put together, Juli, Kettle and gold or brass Bokor. Immaterial symbols include being bathed in a spring, grave pilgrimage, Jejarupan, Beserogo, Mandiq Maling, Selakaran, reading the Lontar manuscript, throwing foreskin feces into the river