Carok as the Symbol of Masculinity for Madura Ethnic

 For the Maduranese, their values of pride are wrapped in greater and higher values which are ‘shame values.’ These values (pride and shame) are known as the basic values that become the center and references for the Maduraneses to interact and build relationship bonds in their social-cultural life which later developed into the realms of economy and politics. These trends that occurred to begin entering the reformation period, carok and nyelep as an occasion, the incidents that appeared one after another affected the daily life of the Maduranese. Pride, feel of shame, as the source of carok and reproduction that happen from time to time. Feel of shame is the value which is being looked up, maintained, and honored the most. No one should be able to simply interfere with or damage those values either privately or publicly. Thus, by putting a series of socio-cultural characterisation and through policies that build awareness not to practice violence that hides in cultural values into action, should be enough to break the chain of carok.

Courtesy of Break The Glass Production


These studies were done in four regencies (Bangkalan, Sampang, Pamekasan, and Sumenep). Resulted data indicates that carok are partially caused by gender factors. The cultural factors of Blater's masculinity and symbolic power, influencing the production and experimentation of carok. In contrast to carok which is caused by the struggle for political or economic resources.

Carok isn't seen as a ruthless affair in the terms of Maduranese culture, even though it fulfills the element of violation/crime because risking moreover, simply making a way with oneself. Since carok is a qualified way to maintain the values of self-respect, the values of honor that are maintained by the Madurese individually/collectively/communally. Carok and its derivative forms are troubling individuals, families that are involved in it, society and the government. Carok has experienced a shift in practice. In its historical development, carok is no longer carried out face to face using a sickle to kill people who have lowered their pride, but also in the form of 'nyelep' (killing and harming people who are considered enemies in an unsportsmanlike manner/when the enemy off guard). In reality, both carok and 'nyelep' are a form of male resistance and self-defense over ownership (goods/wealth and wife), economic resources, symbolic resources, and political resources/power.

Courtesy of Break The Glass Production


Shortly, carok as the symbol of masculinity is an incident which happened around the struggle of strength and their sake of life and death between two or more men, and there should be both perpetrator and the victim of carok to claim the symbolic status as the conqueror. For those who succeed in killing or injuring the victim, the perpetrator gets the status of a hero, as the strongest person. Meanwhile the victim (as the killed or injured party) will take revenge (vengeance) by committing murder as well. This full of violence incident cycle so called carok requires comprehensive handling and integrated policies that combine the elements of harmony/peace to achieve a dignified and civilized life harmony.

Carok is still practiced as a way to overcome problems that are pride, dignity, and shame related. This is the form of hegemonic masculinity. In which there is a norm of hegemonic masculinity that is still carried out by some Maduranese, where men pay attention to avoid displaying traits associated with femininity through limiting emotionality, and aggressive behavior that can be expressed through carok.


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