Abstrak
ABSTRAK Penelitian ini bertujuan untuk menganalisis secara mendalam mengenai bentuk pelaksanaan, hambatan yang dihadapi, serta implikasi dari pendidikan Hindu non-formal dalam memperkuat kohesi sosial pada masyarakat Hindu Kaharingan di Desa Pangkan, Kecamatan Paku, Kabupaten Barito Timur. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan landasan Teori Solidaritas Sosial Emile Durkheim, Teori Transformative Learning Jack Mezirow, dan Teori Interaksi Simbolik Herbert Blumer. Data dikumpulkan melalui observasi, wawancara, dan dokumentasi. Analisis data dilakukan melalui tahapan reduksi data, penyajian data, dan penarikan kesimpulan untuk memperoleh pemahaman yang mendalam mengenai pendidikan non-formal dan kohesi sosial pada masyarakat Hindu Kaharingan. Hasil penelitian menunjukkan tiga temuan utama. Pertama, bentuk pelaksanaan pendidikan Hindu non-formal di Desa Pangkan diintegrasikan secara nyata melalui aktivitas ritual keagamaan dan tradisi adat. Pendidikan keagamaan berpusat pada Persembahyangan Basarah (rutin Jumat malam dan Basarah rumah tangga bergiliran pada hari Senin) serta upacara perkawinan adat Hindu Kaharingan (Unta Kurus Naik Malam). Pendidikan nilai melalui tradisi diinternalisasikan secara kokoh melalui semangat gotong royong Pangandrau Welum. Proses ini didukung oleh peran vital tokoh adat dan tokoh agama sebagai teladan hidup dalam pola interaksi sosial yang dinamis, meniru, mendengarkan, serta partisipasi aktif masyarakat dalam musyawarah adat. Kedua, hambatan pelaksanaan diklasifikasikan menjadi tiga aspek. Hambatan struktural berupa terbatasnya sarana pembelajaran, minimnya pendidik kompeten sebagai dampak dari tidak terjadinya transmisi nilai lintas generasi, dan banyaknya generasi tua yang telah wafat. Hambatan kultural dipicu oleh modernisasi, arus digitalisasi, dan migrasi pemuda. Hambatan partisipatif ditandai dengan menguatnya individualisme, minimnya dialog antargenerasi, serta pernikahan campuran beda agama yang memicu konversi spiritual. Ketiga, implikasi dari pendidikan non-formal ini terbukti sangat positif. Implikasi terhadap kohesi sosial berupa terbentuknya solidaritas mekanik dan kesadaran kolektif umat. Implikasi terhadap pelestarian identitas kolektif menjaga keberadaan umat Hindu Kaharingan sebagai minoritas, sementara implikasi sosial-kulturalnya mewujud pada terjaganya integrasi sosial dan keberlanjutan kearifan lokal di Desa Pangkan. ABSTRACT This study aims to provide an in-depth analysis of the implementation, challenges, and implications of non-formal Hindu education in strengthening social cohesion among the Hindu Kaharingan community in Pangkan Village, Paku District, East Barito Regency. This study used a descriptive qualitative approach based on Émile Durkheim’s Social Solidarity Theory, Jack Mezirow’s Transformative Learning Theory, and Herbert Blumer’s Symbolic Interactionism Theory. Data were collected through observation, interviews, and documentation. Data were analyzed through data reduction, data display, and conclusion drawing to obtain an in-depth understanding of non-formal education and social cohesion among the Hindu Kaharingan community. The results showed three main findings. First, the implementation of non-formal Hindu education in Pangkan Village was integrated into religious rituals and customary traditions. Religious education was primarily carried out through Basarah worship, conducted regularly on Friday evenings, rotating household Basarah worship on Mondays, and the Hindu Kaharingan traditional marriage ceremony known as Unta Kurus Naik Malam. Values education through tradition was firmly internalized by means of mutual cooperation known as Pangandrau Welum. This process was supported by the vital roles of customary and religious leaders as living role models within dynamic patterns of social interaction, including imitation, listening, and active community participation in customary deliberations. Second, the challenges in implementing non-formal Hindu education were classified into three aspects. Structural challenges included limited learning facilities, a shortage of competent educators due to disrupted intergenerational transmission of values, and the passing of many elderly community members. Cultural challenges were driven by modernization, digitalization, and youth migration. Participatory challenges were characterized by increasing individualism, limited intergenerational dialogue, and interfaith mixed marriages that may lead to religious conversion. Third, the implications of non-formal education were highly positive. Its implications for social cohesion were reflected in the development of mechanical solidarity and collective consciousness among the community members. Its implications for the preservation of collective identity helped maintain the existence of the Hindu Kaharingan community as a religious minority, while its sociocultural implications were reflected in the preservation of social integration and the sustainability of local wisdom in Pangkan Village.