INTRODUCTION
Ancient manuscripts are one of the few objects left by
ancient times. In addition, ancient manuscripts or manuscripts are one of the forms of cultural
tensions owned by Indonesia in addition to the richness and beauty of
nature. Manuscripts can be interpreted
as the result of works, karsa, serta
creation or made by elders containing
history, customs, customs and customs, science of tighteninguan,
and culture in handwritten form (Bahar & Mathar, 2015).
According to (Primadesi, 2012),
manuscripts are all forms of handwriting, both in the form of expressions
of thoughts and feelings as a result of
culture in the past. In addition, in the Cultural Heritage Law (No. 5 of 1992, Chapter 1 Article 2)
which is
also quoted in (Primadesi, 2012), ancient manuscripts or manuscripts are works
of past writings that can provide informasi about
thoughts, feelings, and various aspects of
people's lives including the rules
that prevailed at that time. So, it can be said that drealms
of ancient manuscripts generally contained life values related to humanity and
divinity.
Naskah itself is included in the cultural heritage that must
be protectedin its existence in accordance with Law
No. 11 of 2010 concerning cultural heritage objects. The manuscript in this
study is in the form of a written document containing the feelings and thoughts
of ancestors in the past which were used as rules to regulate all aspects of people's lives at that time, becoming the main source of law that became an absolute
necessity for living together/in groups (Salahuddin, 2016).
The Bima area or known as Mbojo, pthere was an ancient time
under the rule
of the Bima
Sultanate which inhabited Sumbawa
Island, West Nusa Tenggara Province.
Among the sultanates in the archipelago, the Bima
Sultanate is one of the sultanates that has a fairly long
history. Meanwhile,one of the most recognizable historical
objects left by the Bima Sultanate is
the bo Sangaji Kai (Royal
Records) ledger. According to Chambert-Loir and Salahuddin, BO Sangaji
Kai is one type of Jawi
manuscript owned by the Bima area (Sila, 2018). As a valuable ancient manuscript, the Bo Sangaji Kai contains events, teachings, values, norms, and
so on regarding life in the royal era. The original manuscript of BO Sangaji Kai was written in the form of bima
script. However, in the 19th century the manuscript was remade using the
Arabic-Malay script (Salahuddin, 2016).
One of the manuscripts that became part of
the BO Sangaji manuscript was the text of the
Customary Law of The Land of Bima. The text of the Customary Law of Tanah Bima is a source of law in the form of provisions for all rights
and obligations of the community, both
physical, property, and honor. The goal
is to achieve a
balance of interests between citizens and indigenous peoples. Then subject to fair and prudent
sanctions based on the Bima Land Customary
Law and certain considerations in the event of
violations (Salahuddin, 2016).
Due to its history and content that is
positive and sacred, the text of the
Customary Law of Tanah Bima or HATB for short is one
of the historical objects that need to be maintained. The text of the Customary
Law of the Land of Bima is not just any worthless object. Therefore, the aspects contained in ancient manuscripts can be studied by critical discourse
analysis. In critical discourse analysis
(CDA), discourse is not only understood as the
study of language, but also
relates to context (Sobur, 2009).
Research on the study of critical discourse analysis is certainly
not new. Some researchers have
done so such as (Bangha & Orsini, 2010)
once researched political discourse and Islamic leadership in the script, (Agustin, 2013)
analyzed a knightly novel. Several
international researchers have also used
critical discourse analysis studies such as (Shi-xu, 2014)
with the theme in cultural dialogue with Critical Discourse Analysis/ CDA. (Zhu, 2021)
sees something quite interesting, namely the neoliberal reformation or the rise
of ancient healing as atraditional critical analysis
of chinese coronation discourse on chinese television. (Liu, 2005)
utilizing critical discourse analysis toanalyze chinese textbooks. In addition, other researchers, namely (Tupper, 2008), (Gavriely-Nuri, 2010), and (Bouvier & Machin, 2018)
have also utilized critical discourse
analysis theory with different research
objects.
Throughout the observations
made, no researcher has analyzed
the text of the Customary Law of the
Land of the Milky Way using a norman fairclough model of a critical discourse analysis/AWK scalpel.
It is known that (Mukhlis, 2005)
once analyzed the text of the Bima Land Customary
Law, but used different theories so that
the objectives and findings of the
research were certainly different. Therefore, it can be
said that this study is a new and different study.
(O’regan, 2006) states one of the reasons Critical Discourse
Analysis/CDA calls itself critical is because the perspective of its discourse
and society comes largely from critical social theory. Critical discourse analysis is an attempt or
process of deciphering and interpreting a text. The purpose is to explain why
and how the text is generated by someone. Texts are produced based on social
reality that tends to have a certain purpose, namely to obtain what is desired (Eriyanto, 2001). One of the characteristics of AWK is that it does not focus on the elements
or structure of the text alone, but
rather there are social practices and sejdirections
behind the discourse.
According to Fairclough
(2010), critical discourse analysis has three basic
properties, namely relational, dialectical( dialectical), transdisciplinary
(transdisciplinary), because the main focus is not on entities or individuals but rather on social relations that they think are
dialectical so that CDA is a form of
transdisciplinary analysis that connects disclipines,
theories, and frameworks in a discourse.
It can be concluded that analisis critical discourse
of the Fairclough model also connects the text with context and sees discourse
practice and sociocultural practice.
Therefore, this study makes use of a critical discourse analysis of norman fairclough's model.
The ancient manuscript of the Customary Law of the Land of Bima was chosen as the
object of research because
it contains its positive
value, its value, sacredness, as well as its endangered and forgotten existence. In line with (Salahuddin, 2016). He regretted that today the
people of Bima no one knows about the content of the HATB nashkah. In
fact, the content of the manuscript should be known because it regulates the relationship between the government / leaders and their
people, the duty of their respective obligations in maintaining order and balance
of life , togetherness and harmony, respect for each other, and limiting the
prohibitions of doing things that can harm others (Salahuddin, 2016). He revealed that ancient manuscripts are one of the important
cultural heritages and characteristics, both academically and socio-culturally. The writings made by (Khadijah et al., 2021)
also show that ancient manuscripts containing history must be preserved for
the benefit of the nation even in the
term a long time.
One way is to
analyze the manuscript and
perpetuate it into a scientific work.
In addition to the above problems, researchers are
encouraged to explore the theory of critical discourse analysis with different objects. Based on searches, it is known that quite a lot
of researchers use the theory of
critical discourse analysis to research
news texts in a medium. Among
them were performed by (Supriyadi & Zulaeha, 2017), (Sholikhati & Mardikantoro, 2017), (Cenderamata & Darmayanti, 2019), and (Magfira et al., 2021). However, while it is very rare to take
advantage of the
theory of critical discourse analysis to dissect manuscripts or ancient
manuscripts.
METHOD
This research is an alimissive study that describes the results of data
analysis. The data collected does not
emphasize numbers, but in the form of words or images (Sugiyono, 2018). Qualitativeresearch
aims to understand human and social problems more deeply (Gunawan, 2022).
Broadly speaking, qualitative research methods are divided into two types, namely
interactive qualitative and
non-interactive qualitative. The interactive qualitative method is an in-depth study in which data
collection techniques are carried out directly from informants (people).
The non-interactive qualitative method conducts studies based on
document analysis, so this type of qualitative method is also known as analytical research (Hamdi & Bahruddin, 2015) (Musfiqon, 2016).
This research itself is included in the non-interactive qualitative method because it analyzes
manuscripts and does not require field study activities.
Inthis study, there are: 1)
manuscript text data; 2) discourse
practice data; 3) sociocultural
practice data. Data sources are other things that are
inseparable from a study. In the data source there are problems related to
population, sampel, and informants (Mahsun, 2017). The source of the data in this study is an
ancient manuscript of the Bima Land Customary Law (HATB)
owned by the Bima
(Mbojo) community and has been transliterated
(translated) into Indonesian. Counted in the text of the Customary Law of the Land of Bima
there are 120 verses. These verses will later be analyzed thoroughly based on the theory and data
analysis methods used.
Table 1
Data and
Research Data Sources
|
Data Source Data
|
|
The meaning
of the text of the text of the Text of the Customary Law of Tanah Bima
|
|
Discourse
practice of The Bima Land Customary Law
Manuscript
|
|
Sociocultural
practice of The Bima Land Customary Law
Manuscript
|
According to (Moleong, 2010)
certain techniques are generally used to utilize densely packed documents. The
technique that is usually used by researchers is content analysis. The content analysis method or documentation study is the main and
important data collection method in this
study. This research method
is used to obtain research data
so that it can find results up to the
stage of drawing conclusions in
order to get answers to the formulation
of research problems.
Data analysis in this study was carried out using norman
Fairclough's model theory of critical
discourse analysis. He sought to combine text analysis at the micro level with a larger
social context, namely
sociocultural practice. Text analysis is aimed at expressing meaning by
critically analyzing the language. Discourse
practice bridges the text with a sociocultural
context (sociocultural practice). That means the relationship between the
two is indirect and
is connected by discourse practice.
The data analysis activities used in this
study are qualitative data analysis of
Miles and Huberman's model. According to
Miles and Huberman (1984:21-23 in Emzir,
2014:129-133) there are three steps of
activity in qualitative data
analysis, namely (1) data
reduction, referring to the activity
of choosing, focusing, simplifying, abstracting, and transforming
raw data based on the observation
process; (2) data model (data display) , namely
displaying the selected data and conducting analysis; and (3) drawing/
verifying conclusions, the researcher
concludes the results of the analysis.
RESULTS AND DISCUSSION
Text Analysis of the Text of the Customary Law text
of Tanah Bima
Textual studies in the critical discourse analysis of
Norman Faircloguh's model are to analyze the manuscript from a linguistic point of view by looking at how
the relationship between objects is defined. The basic elements that need to be
considered are the elements of representation, relationships, and identity.
1. Representation
This element
of representation itself is divided over several parts. First will be presented the representation in
the child sentence. This aspect has to
do with how a person, group, peritiswa, and an
activity are displayed in the text. Some
things to note are vocabulary and grammar. In the text of the Customary Law of The Land of Bima,
the representation of the child of this sentence is found in several
verses. One of them is in
the 2nd verse.
[2]
Firstly that let the king of janeli tureli and all the titles of islam be
as establishing prayers, and fasting, and issuing zakat, and keeping the creed
and faith, and knowing of halal, and haram fardu, and
circumcision, sah, and void, makruh,
and mabah. So whosoever does
not establish such a thing as Allah subhanahu wa taala.
The "hardening" vocabulary which means to force or
treat harshly indicates that as a
leader, the king of tureli (equivalent to a minister;
one of the highest ranks in the Government of Bima)
must uphold the value of divinity
by upholding and carrying out His
commands. It can be seen in the above
sentence, the word "harden" leads to a mandatory command to be carried out. In addition, the vocabularyof a "first" indicates that the above
paragraph is the opening rule of the other regulations contained in the
text of the Customary Law of the Land of Bima.
[120]
Again if any /h/ man kills a man though two three,
which one is the tree he will kill as well, and who follows it but
fined /h/ to him.
The thing to note is the use of the word "as again". The vocabulary is used as an opening in each
verse, starting from the 3rd
verse to the last verse,
which is the above sentence. Dapat is seen as the vocabulary "as again" as a
link between the verses that shows the interrelationship of each verse as well as the sustainability of the rules. Vocabulary "as again" can be
likened to the word
later and or subsequent.
Another aspect in the
representation is the representation in the child combination of sentences. In the
HATB script, it can be seen that
quite a lot of verses are part of the
representation as in the 2nd,
3rd, 7th, 12th, 17th, 19th, and others.
[19] Again, if there is
a horse that is herded then remove the /h/ horse from its place, then if it is
not tied up in that day until it enters the sun, then it is inserted in this
/h/ speech. If he had obtained it on a day it would not have been redeemed but
taken away. If there is a /h/ plant-plant the man is eaten by the loose horse /h/
approximately then the price of those crops, then paid by the owner of the
horse /h/ it. If the price of the crops has not been paid, the horse cannot be
taken by the owner of the horse /h/ it. So if he dies
or loses a horse /h/ or a buffalo in his hands which has planted those crops,
then he pays half the outside of the redemption. So it
is determined that the price of a horse /h/ male four riyals and a horse /h/
female and buffalo costs two riyals, that's the price in this /h/ talk.
It can be seen in the
sentence above that between one
child the sentence and the child the other sentence is interrelated so
as to form a statement that can be
interpreted. It is also seen, that basically reality is formed through the process
of mergingn between several sentence children. The merger forms local coherence so that the above sentence has meaning. The above sentence can be
interpreted as if there is a dispute
between the horse breeder and the farmer
must be resolved fairly and wisely as stated in the source of law which apply.
The
representation in the intercalimate series relates to which part in the sentence is more tonjol
kan compared
to the other parts. However, in the text of the Customary Law of the Land of Bima every sentence and every verse is highlighted because it is an
inseparable whole . Each sentence and verse has
its own meaning and position that has a fundamentally important role. Therefore, the representation section in the intercalitic series
covers all the verses in the text, which is 120 verses. The passages of
the verse cannot
be highlighted asan while others are marginalized.
2. Relationship
The relation in norman
Fairclough's theory of critical discourse analysis relates to how the relationship between the author and
the audience. In this
hal, the focus
on the element of relations is the
relationship between the government of
the Bima Sultanate
and the Bima people of its
time. Related to the analysis of this relationship, the role of the Government of the
Sultanate of Bima is very important and meaningful,
especially if it is connected to the
social context, because the
government of the Bima Sultanate is
one of the parts of indigenous
peoples that had an important role in
the social, religious, and cultural life
of the Bima
people in their time. The government of the Bima
Sultanate became the ruling social controller at that time.
At the beginning of the 17th century or in 1609 Islam entered the land of
Bima and had an effect on aspects of life, marked by the order of the first sultan who adhered to Islam, namely Sultan Abdul Kahir. He ruled from 1611 to 1640.
It was during
his reign that the text of the Customary Law of Tanah Bima which was sourced from Islamic law was written and enacted. "That every
official is highest to the lowest and the whole people must cling to the teachings of
the Islamic religion," according to
the order contained in the HATB text.
Based on the
order of the first sultan,
it can be seen a picture of the
relationship between the government as the author and the people of Bima as the audience.
As the first person
in the land of Bima, the
Sultan's order was mandatory for all officials and the people. However, based on hindu philosophy the King and the people
were very careful
in accepting the socio-cultural
and political order. Therefore, Hinduism
has no effect because it is not
fully accepted by society (Michaels, 2004).
Along with the development that occurred in the Bima
Sultanate, it was a form of adaptation to the changing
times. The Bima
Sultanate still prioritizes customs based on deliberation and kinship. Therefore, it was saidthat Masyarakat Adat as
an advisor to the Sultan and mediator between the government and the people. The King or Sultan
is not the incarnation
of God who should be worshipped and worshipped like God. The Sultan is a leader
who is elected
and appointed by the people for the
benefit of the people as well.
The people at that time were not servants or slaves who were in
charge of worshipping and worshipping
their Sultan. This is where indigenous peoples play a role, if there are
things that are beyond understanding, the task of mereka
is to remind the King to stay in line
with the philosophy of life of the Bima
people , namely tono mpa ra nabu
sura dou malabo dana.
That is, prioritize the interests of the people and the country over
personal interests, out of ga, and class. In addition, based on the analysis of
the manuscript, it can be seen that despite serving as a leader, it is not justified if the Sultan and his family live in wealth and live in luxury while the people are unnoticed and live miserable lives. Sultans, nobles and their subordinates who are
classified as government circles as the originators of the text of the Customary Law of the Land of Bima must live as the philosophy of life adopted and the text
the HATB is written, that is,
living with simplicity and tolerance.
If they live excessively and sideline the interests of the people then The Adat Society will reprimand and even sanction.
In the end it
can be concluded that the analysis of critical discourse on this element of relations shows that the relationship between the author and the audience leads to the philosophy of life
of the Bima
people that the Sultan is
a leader who must not abuse his power and the people must still
carry out his tuga, namely obeying the Sultan's orders and carrying out his duties as the people
of the Bima
Sultanate. The Sultan together with the people and accompanied by indigenous
peoples uphold the
teachings of the Islamic
religion combined with local customary law based on deliberation and kinship.
The term in the Bima language that describes the
relationship between the government and the people is "karawi kaboju", meaning mutual aid.
3. Identity
The identity aspect in the view of the critical
discourse analysis of the Norman Fairclough model is to examine how the
identity of the journalist/writer is displayed and constructed in the text or
manuscript. According to Fairclough, the
interesting thing in this section can be
seen in how journalists/writers position
and classify themselves with the
social groups involved or
problems yang ada (Eriyanto, 2001). Related
to this aspect of identity, it can be referred to the writings
of (Siswanto & Febriana,
2017) which analyze the
representation of Indonesia in
Stand Up Comedy presented by comic Pandji Pragiwaksono. It
was found that the identity of the comic as a person who had a relationship in
the material he conveyed.
Based on the analysis of the text of the manuscript, the visible aspect of identity is
that the government of the Bima Sultanate as
the author of the bima land customary
law manuscript places and identifies
himself as a person involved in social groups. There is no difference in position and
sanctions received if you violate the applicable law.
The Government of the Sultanate of Bima
positioned itself as part of the people who wanted a balance of
life based on Islam and local
laws. In general, the purpose of
regulating and enacting this
law is to achieve balance and interests between citizens,
governments, and indigenous
peoples.
In addition
to relating to
journalists/writers, identity also has relevance to participants
or audiences, namely how they are identified. In this regard, the Bima
community as a whole accepts well the enactment of the bima land customary law text when compared to the Hindu
philosophy that its existence
denies. In addition to being firmly
committed to the
teachings of the Islamic religion, the Bima
people also obey the Bima Land Customary Law (which is abbreviated as
HATB). Hatb's
script as a controller is effective and spreads evenly without exception. The message
conveyed by Sultan Abdul Kahir to all nobles,
government ranks, and
the people to practice the
teachings of Islam truly. Therefore, the text of the Customary Law of Tanah Bima was
born and enacted as a combination of
Islamic law and local customary law. So that the message of Sultan Abdul Kahir was carried out, but the local law was
not forgotten. This is the
advantage of the text of the Customary Law of The Land of Bima.
Discourse Practice of Customary Law Manuscripts of Tanah Bima
Discourse practice analysis focuses on the
process of text production and text consumption. The text is seen as a form of discourse
practice that ultimately
has an effect on how the
text is produced and consumed. In
line with (Saraswati, 2017). Therefore, in the
analysis of discourse practice
they expose the results of an interview with one of the
members of the social group that
produced the analyzed text. In this regard, in
this study the interviewee was
an expert on the Culture of the Bima region, because the
text analyzed was written during the
Bima Sultanate era.
Naksah Hukum Adat Tanah Bima is one
of several manuscripts that are part of the Book
of Bo. This manuscript was written by the court's scribe Khatib Luqman by
order of Sultan Abdul Kahir. The HATB script is
thought to be 226 years old because it was written in 1796. In the Bima
language, this manuscript is also
referred to as the "Law of Speech", as written in the records
of the Bima
kingdom. According to the source,
the original manuscript of the Bima Land Customary Law was written
in the Bima script, but there was a fire in the
palace that caused the original manuscript to
catch fire. So that the
manuscript in the Samparaja
Bima museum
today is a manuscript written
with Arabic-Malay script on paper sent
directly from the Netherlands and China.
This HATB text was re-copied with the aim of re-warning the message of
the first sultan of the Bima region so that all
levels of government adhere to the teachings of Islam, and to re-establish the
customary laws that were previously in force and brought in accordance with the
teachings of Islam. Naskah
HATB and the main Book of
Bo which is now kept in
the Samparaja Meseum are under
the supervision of Mrs. Maryam atau
Ina Ka‟u Mari who is a descendant of the Bima sultanate .
The
text of the Customary Law of The Land of Bima was produced on the grounds of the importance of
customary law in building and becoming the
life of the Bima people. In addition, it was the teachings of Islam
that were very influential at that time.
Initially, this
manuscript was devoted to Muslim
communities located in the Bima Sultanate, because at that time the majority of the people were Muslims. However, over time and the
Bima area was entered by various ethnic and
religious other migratory regions such
as Chinese, Arabs as well as people who were
Christians and Hindus. Therefore, the HATB script must be enforced evenly and
thoroughly, regardless of natives or
migrants.
There
are three important elements related to how the text production process
is. First, from the individual
side of the
journalist/writer himself. In
this regard, Khatib Luqman as the author is
known as a poetic man, therefore
in the Book of Bo he wrote inserted the proverb Bima. Second, the side of how the journalist/writer relates to
the organizational structure of the
media (in this case the government). As
a court clerk Khatib Luqman was a member of the government of the Sultanate of Bima who was in charge of
following all directions from Sultan Abdul Kahir.
The government is
known to have good relations, and is deliberating to formulate
the text of the Customary Law of the Bima land. Third, the work
activity of the production of the
manuscript, one of which is the writing part.
In this
section, the script is rewritten using the Malay Arabic script with regular grammar
because Malay is the root
language Modern Indonesia. In addition,
the bima sultanate was the center of economic activity at that time. Many
merchants from other regions including Pattani,
Malay, Minangkabau, Aceh, Banten, China, and others visited the Bima Sultanate.
With regard to the consumption of texts, this manuscript was well received
by the people of Bima, both people who are
muslims and people who come from other ethnicities and religions. As long
as the article in the text of the Customary Law of the Land of Bima does not conflict with worship. The combination of these various legal
sources resulted in the HATB manuscript which was adopted for centuries in the
territory of the Bima Sultanate. The text succeeded in establishing a solid
legal empire that protected the interests of society and fulfilled the
principles of justice and humanity in general.
Sociocultural Practice of Customary Law Texts of The Land of Bima
The
third dimension in Fairchough's theory of critical
discourse analysis, also called macrostructural analysis, is divided into three
parts, namely situational, institutional, and social. The basis for the
analysis of sociocultural practice is
that the social context that exists outside the production of the text has an
effect on the process of discourse that is presented by a media, journalist or
writer. As did (Cenderamata &
Darmayanti, 2019), who analyzed
online media coverage of a celebrity.
In
the text of the Customary Law of The Land
of Bima, it is clear that there is a situational
aspect. The manuscript is produced in a
distinctive, unique condition or atmosphere, so that the manuscript becomes
sacred, has power, and is different from other manuscripts. Discourse is understood as an action and the
text of the Customary Law of Tanah Bima was present
as a response to the actions of Sultan Abdul Kahir
as the King of the Bima Sultanate
who at that time adhered to Islam. The HATB text is a manifestation of the
existence of Islam at that time besides being present as a need for
a balance of life between world
affairs and the Hereafter.
The
institutional level looks at how institutions or organizations influence in discourse-making
practices. In this
case, the institution clearly involved
in the process of producing manuscripts is the government of
the Bima Sultanate. In addition to having internal external
forces, such as economic influence and
political influence, as a
whole as an institution that was in control at that time the government of the Bima Sultanate
have the power to create and enforce the HATB scripts they produce.
Social
factors have a great
influence on the circulating discourse. One of the
things affirmed by Fairclough is the
change in society in influencing
the discourse present. At the social
level in
the text of the Customary Law of
Tanah Bima,
cultural, economic, religious, and other circumstances determined the
development of the HATB text at that
time. Social aspects such as culture, economy, and religion
at that time were dominated by Islam, so
the manuscript was produced in
part from Islamic law which was more accepted than philosophy other
religions. Although the territory of the Bima Sultanate eventually led to changes in
society such as the emergence of immigrants from other ethnicities and
religions, the text of the Bima Land Customary
Law was well received by them.
CONCLUSION
Based on the results of the study, it is known that
critical discourse analysis is present as a perfection of discourse analysis
which is still limited to lingutic analysis only.
Critical discourse analysis is present as a need for the development of science
and the development of increasingly complex times. Norman Faircolugh's
model theory became one of
the theories of critical
discourse analysis that could be used to analyze news texts, manuscripts,
novels, and other works, that these
things were discourses that were present from forms of social practice that
could not separated
from aspects of discourse practice and
sociocultural practice.
Linguistic analysis of the text shows that the
transliteration of the Text of the
Customary Law of Tanah Bima contains a fairly complex
language and is a little difficult to
understand because it is a translation
from Arabic-Malay. In addition, the
mixing of several Bima language terms and Bima proverbs made the manuscript difficult to understand,
especially by the Bima people and outside the Bima area. This is because, the terms used are arkais language that is not
in the dictionary or the
internet. However, in total, every verse and chapter in the manuscript contains all the rules and
regulations of life in the territory of
the Bima
Sultanate at that time. Another point, the text is a
representation of the teachings of the
Islamic religion and the customary law
of the Bima
people which are a single entity and
cannot be separated every sentence , verses, and chapters.
In the aspect of analyzing the dimensions of discourse
practice and sociocultural practice, the government of the Bima
Sultanate as the
institution that produces the text of the Customary Law of The Land of Bima does not present the
manuscript casually but on the basis of
a common need based on the principles of humanity and divinity. By combining the sources of Islamic law and local customary law, this text is known to be
able to protect the territory of the
Bima Sultanate
free from civil wars, conflicts between peoples, and disputes. between the people, the government, and the
people. The text of the Customary Law of
the Land of Bima which generalizes members of the
government, nobles, and people without any differences in social status and rank is
well received and thoroughly.
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CRITICAL
DISCOURSE ANALYSIS STUDIES IN CUSTOMARY LAW TEXT OF THE BIMA LAND: NORMAN
FAIRCLOUGH MODEL