madurese paternal religious system

There is no precise vocabulary to refer to other terms except submission, obedience, and submission to the fourth figure.

Adherence or obedience to the Father and Mother (buppa 'tires Babbu') as the natural parents or nasabiyah already clear, firm, and recognized keniscayaannya. Culturally obedience and submission to a person to his parents is absolute. If not, speech or designation kedurhakanlah inflicted to him by the sociocultural environment community. In fact, within any cultural context of child compliance to both parents be in mitlak necessity, can not be negotiated, and contested. Which may be different, just a way and form in memanifestasikannya. Absolute obedience was not constrained by anything, as the prevalence of which is supported by genealogical factors. Subsequent consequences are relatively certain that if the current one (child), obedient to her parents then when the time comes when a parent he would be obeyed also by the children. That is one form of inheritance of cultural values that terdiseminasi. Continuous and continuous cycle that would be repeated and sustained under normal conditions, fair, and naturally, unless inheritance compliance values were experienced discontinuity caused by various conditions, factors, or extraordinary events.

Compliance with the Madurese to the figure of the teacher-level position at the next hierarchical. The use and mention of the term refers to teachers and emphasizes the notion Kiai-sitter or a boarding school for at least Ustadz on 'schools' religious. The role and function of le-BiH teachers emphasized in the context of morality is attributed to the eschatological life ─ especially in the aspects of peace and rescue themselves from the burden or suffering on the nature of life hereafter (morality and sacred world). Therefore, obedience to the Madurese typical figure of the teacher be a marker of their culture (probably) no need to doubt its validity.

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