PANCASILA VALUES IN JAVANESE KENDUREN TRADITION AS THE IMPLEMENTATION OF RELIGIOUS MODERATION IN TULUNGAGUNG (Phenomenological Studies On Implementation of Religious and Cultural Moderation )

Pancasila emerged based on a long reflection to unite Indonesia, which has a society of diverse religions and cultures in daily life. The kenduren tradition is an example of a tradition to commemorate an event and ask for blessings through a banquet. This paper aims to describe the Pancasila values that exist in the Kenduren tradition. The research methodology used is a qualitative approach. Data collection is done by collecting information and data collected by conducting a literature study on relevant and previously existing journals. The results of the discussion, namely first, get to know the Kenduren tradition which is still preserved in Tulungagung until now. Second, the implementation of Pancasila values in the kenduren tradition in the form of the values of harmony between fellow religious communities in accordance with the first principle of Pancasila, helping each other in the second principle, mutual cooperation in the third principle, not discriminating against each other in the fourth principle, togetherness and kinship in the fifth principle. Based on the results and discussion, it can be concluded that the kenduren tradition in Tulungagung can be a source of learning traditions with Pancasila values.


INTRODUCTION
Pancasila is a guideline in the life of the nation and state in Indonesia. Pancasila will always accompany the life of the nation and state. Pancasila contains the noble values of the Indonesian nation since time immemorial, such as the value of divinity, the value of humanity, the value of Unity, Democracy and Justice (Ningsih, 2021). Pancasila as the basis of the state or the starting point that is used as the foundation of the life of the Indonesian nation, the foundation of the state, the foundation of the state, the foundations of the state, the personality of the nation, the morality of the nation, is the principle of the state, the philosophy of the Indonesian nation as the source of all sources of law (Jannah & Dewi, 2021). The Indonesian people make Pancasila a way of life and Pancasila as a national ideology. Indonesia makes Pancasila a way of life for the nation and state, both spiritually, culturally and emotionally. Therefore, people should not be surprised by the emergence of various cultures in their daily lives because Pancasila emerged based on long reflections to unite religious Indonesia.
Ir. Soekarno (the first president of the Republic of Indonesia) gave a speech to members of the BPUPKI (Badan Investigating Efforts to Prepare for Indonesian Independence) regarding his opinion on the basis of the state and the birth of Pancasila on June 1, 1945. PPKI (Committee for the Preparation of Indonesian Independence) ratified the Constitution of the State Republic of Indonesia on August 18, 1945. Pancasila as the basis of the state must be a guide in the process of implementing the life of society, nation and state. Pancasila has noble values that are in harmony with the culture of the Indonesian nation and has universally recognized basic values, which will not change over time (Anti Muthmainnah & Dinie Anggraeni Dewi, 2021). Pancasila as the basis of the state must be a guide in the process of implementing social, national and state life. Pancasila has noble values that are in harmony with the culture of the Indonesian nation and has universally recognized basic values, which will not change over time (Adha & Susanto, 2020) Tulungagung Regency is an area that has a variety of cultures and traditions, one of which is the Kenduren tradition, which is still preserved today. The kenduren tradition has been embedded in the community as values that can be used as tools in managing diversity (Rohmatul Hidayah & Kristinawati Putri, 2021). The kenduren tradition is able to bring these values back to life, becoming a driving force for the growth and development of diversity in other communities. The kenduren tradition has deep knowledge of group identity, making it a filter and a fertiliser for sowing the seeds of diversity from an early age within the group. The knduren tradition also has developed values such as community wealth and is commonly referred to as local wisdom (Fahroji, 2020). Kenduren is a tradition or custom of praying together which is attended by neighbors and led by traditional leaders or elders in the same neighborhood. The kenduren tradition usually includes a tumpeng complete with side dishes which will be distributed to those present. Kenduren aims to pray for the spirits so that their sins can be forgiven by Allah SWT who is led by a cleric (Lestari, 2018).
Pancasila is the way of life of the Indonesian people, the basis of the Indonesian nation state, and as a national ideology. The Indonesian nation must be able to implement and apply Pancasila values in people's lives. Pancasila as the nation's view of life, means that its truth value can be known and can generate determination to the community to be applied in social life. Pancasila is closely related to socio-cultural because the values of Pancasila and have become guidelines in socializing and being cultured in a country, can be seen from the social and cultural perspective. Social and cultural is a component or the smallest element in people's lives. Social which means that it is always related to people's behavior, while culture which means that it is always related to the culture that exists in society which contains the ideals, intentions and works of humans in the context of social life (Alia et al., 2020). Indonesia make Pancasila must be placed proportionally and appropriately so that it can then be used as a guideline or way of life for the people of Indonesia. Pancasila is a result of the reflection and thoughts of the founders of the Indonesian nation to formulate values that are used as a reference for the realization of social, national and state life (Wartoyo, 2017).
The Indonesian nation must apply values to Pancasila which describe the original personality of the Indonesian people (Sulianti et al., 2020). Pancasila contains noble values, such as divinity, humanity, democracy, and justice. These noble values are a unity and cannot be separated which refers to the same goal, and are universal or comprehensive and objective, which means that the noble values contained in Pancasila are recognized by various countries in the world (Anti Muthmainnah & Dinie Anggraeni Dewi, 2021). Pancasila, namely panca which means five and five. Sila which means the parent or pillar of the rules of good and right attitude. Pancasila contains the contents of guidelines or rules regarding good and right behavior. Pancasila is the main theme, the main strength and road signs of (Alia et al., 2020). Pancasila are very important things about how citizens can behave well in Indonesia, or what we call good citizens. These Pancasila values can teach people how to think and act or act in accordance with the state ideology (Ningsih, 2021).
The Kenduren tradition is a tradition that is still very much attached to the people of Tulungagung which has been carried out for generations, and has the aim of strengthening unity in the community and many aspects of this activity are in line with the values of Pancasila (Sari & Syaifullah, 2021). The kenduren tradition also provides lessons that can be taken. of this tradition so that efforts are needed to maintain its sustainability. This study aims to implement the kenduren tradition in Tulungagung and the correlation of Islamic values as a source of cultural learning that is still preserved.

METHOD
The research in this article uses a qualitative descriptive approach. Qualitative research is research that analyzes and describes beliefs, perceptions, phenomena, social activities, behavior and events of one's thinking individually or in groups and involves a fairly complex process (Heriyanto, 2018). Qualitative descriptive research methods are carried out in natural conditions or there are no other elements that enter it. The instrument in the qualitative research method is the researcher himself, so that the researcher must have the stock of theory and broad knowledge in order to be able to analyze, construct, ask questions and photograph the social atmosphere under study to be more meaningful. Data or information is collected by conducting literature studies on relevant journals that have existed previously. The data that has been collected is then selected and studied historically and philosophically related to the implementation of Pancasila values in the Kenduren tradition.

Kenduren Tradition
Some areas in rural Java are still many that still hold fast to the tradition of their ancestors. Traditions that have been modified to follow the demands of the times, the value of existing rituals are still maintained as they have been. The existing traditions are closely related to the role of Walisongo in spreading the teachings of Islam in Java. People modify existing traditions to be in line with the teachings of Islam but still in accordance with the existing culture in Java. One of these traditions is kenduren (feast), kendurenan or some also call the siege. The tradition of kenduren is a tradition that has been practiced for generations from ancient times. Kenduren is a gathering event organized by residents who have a wish by inviting relatives or neighbors to join in praying that everything that is desired by the host or organizer is quickly granted by Allah SWT. The tradition of kenduren as a request for wishes, the essence of the main kenduren event is a common prayer in commemoration of one's death. This joint prayer is a request for the sins of the person being prayed for to be forgiven by Allah SWT.
The kenduren tradition in a wider scope is also held when celebrating certain anniversaries, such as muludan, rajaban and others. Kenduren tradition will be held in the mosque or open space. The tradition of kendurenan, whatever its form, is usually led by a kiyai, a pious religious leader or an elder in the neighborhood. The tradition of kenduren which is still preserved in rural areas is closely related to the salvation ceremony so that it can be said that kenduren is also part of the lambetan or both are the same thing. The tradition of kendurenan in small circles or at people's homes, the event will start after the invited relatives or neighbors have attended. The kendurenan event will usually begin with a speech from the host's representative or shohibul hajat explaining the purpose of the joint prayer. The tradition of kendurenan is filled with reading the tahlil prayer or reading the yasin and tahlil letters as desired by the host. This kenduren tradition is also known as tahlilan or yasinan. The prayer reading led by a cleric will be followed by all residents who are present at this feast. The kenduren tradition is closed by eating together and sharing blessings. The kenduren tradition ends with the distribution of blessings, namely food and simple Javanese side dishes packaged in besek, which is a container made of rectangular woven bamboo. Blessings are usually packaged in plastic cething, and sometimes the contents of today's blessings are still in the form of raw, unprocessed food. This blessing is what each invited guest brings home after the salvation or feast.

Implementation of Pancasila Values in the Kenduren Tradition
Kenduren is held in the homes of people who have intentions or intentions. Communities know that they have to prepare what and how their homes are prepared to pray for this event to suit their respective purposes. The kenduren tradition is a religious event or as a commemoration of Islamic holidays, so they will hold this event together at the nearest mosque so that people can bring food from home which they will eat together in the mosque. The kenduren tradition is a gathering event that is generally carried out by men with the aim of asking for the smooth running of everything that is intended from the organizers who invite people around to come led by elders or someone who has expertise. in the field. The kenduren tradition is carried out after ba'da isya (after night prayer) and served with rice tumpeng and besek which is a place made of woven bamboo with a rectangular cover that someone brings home from a celebration or kenduren event for invited guests.
The kenduren tradition is carried out with guests who attend kenduren invitations to be invited to gather in one place and then read Islamic prayers and hajj prayers, eat together, distribute food to take home as food to be distributed to families attending the holiday. The Kenduren event usually begins with shaking hands, sitting together and then starting with an opening regarding the main purpose of the slack, followed by tahlil and dhikr together then praying for the ancestors and eating together. As for women, the kenduren tradition provides a privacy space for women in sharing information both about their own family and other neighbors. The kenduren tradition allows women to exchange stories freely without male intervention as long as they prepare the food because women will work to prepare the kenduri for a relatively long time, which is around 4-7 days during the celebration period.
Every good deed will be rewarded as good as the deed done by doing good in kenduren, perhaps hoping that others will treat the same as we treat. The kenduren tradition has a prayer session for each other as a form of harmony between neighbours. Indonesian society still upholds gotong royong and togetherness. This kenduren tradition has been handed down from our ancestors to pay the host who has invited and respects the existing tradition. The Kenduren tradition is of course to connect the ropes of friendship and pray for people who have made the pilgrimage. Kenduren is usually done as a form of gratitude for someone for the favours that have been given and in it there are prayers of wishes and hopes that want to come true. The benefits of these activities include strengthening togetherness and a sense of kinship between each other. The kenduren tradition always still a sense of sincerity, prayer and gathering together with the intention of establishing friendship, and with the hope that Allah will grant their wishes. This tradition they are always filled with gratitude for sustenance, gratitude for others, gratitude for the good relationship between each other.
The tradition of kenduren is also an expression of gratitude, blessings and liminal process, kenduren has cultural values that are closely related to harmonization in society. Javanese cultural values that are very close with mutual respect for each other are reflected in the kenduren event (Nugroho, 2022). In this tradition is highly upheld togetherness and mutual respect for each other, and their friendship and kinship grew closer and better. The attitude of the people of Tulungagung in the Kenduren tradition is in accordance and in line with the principles of Pancasila, namely; First pancasila, to the favor of the Supreme Deity. The application of the first precept that is when tahlilan must read the letter of al-Ikhlas which reads "Qulhu Allohu Ahad Allohush Shomad", which there contains the meaning of "The One Divinity". In the tahlil must read La ilaha illallah, there is no god but Allah. Pancasila that is reflected in the tradition of Kenduren is that the congregation who follow this tradition will recite surah Al-Fatihah and bershalawat to the Prophet Muhammad SAW, and followed by the recitation of selected surahs but sometimes also the recitation of tahlil, depending on the type of kenduren performed. After reading the surahs, the congregation will pray first, then they eat the food that has been served. The Kenduren tradition will also strengthen the bonds of friendship between the community and relatives, as well as build harmony among fellow believers. This is very much in line with the first precept of pancasila because the people of the community strengthen each other's cords of friendship and pray to God Almighty. The essence of this precept is to acknowledge the presence of God in every human action (Vol, 2020). God who created man, apart from commanding to worship Him, also ordered to build a sense of solidarity and solidity in social life.
Second pancasila, on the principle of Just and Civilized Humanity. The application of the second principle of Pancasila is illustrated by the attitude of the people who help each other and help each other when there are community members who experience disasters or difficulties which show that humans cannot be separated from social interaction between fellow citizens (Irfan, 2017). For example, there are residents who die, then the surrounding community will help and assist the families of those left behind and carry out the death Kenduren tradition in order to provide both moral and material support to the bereaved families and the main goal is to pray for the person who has died. Kenduren of the dead is usually held on the first night and the seventh day. Usually this Kenduren event will begin with reading prayers and tahlilan on the first night and the seventh day. There is also on the seventh day there is usually an addition, namely reading the completion of the Qur'an. This behavior or attitude of the community members is certainly in line with the second principle of Pancasila. The tahlilan tradition allows anyone to come and participate, there is no selection, there is no question whether it can be tahlil or not. Even abangan or those who can't recite the newspaper can come to tahlilan. Nothing is differentiated. That is "Just and Civilized Humanity".
Third pancasila, on the principle of Indonesian Unity. The Kenduren tradition is also in line with the third principle of Pancasila, namely the value of mutual cooperation (Lestari, 2018). All people come to the villages, the tahlilan people all sit cross-legged. The kenduren tradition is not distinguished by the seats of officials, uztad, students, and ordinary people. All of them sat cross-legged, all sitting crosslegged next to each other, the series of dhikrs that were read were the same and uniform, and how to read them together. "Unity of Indonesia" is contained in the third principle of Pancasila. For example, when the Kenduren tradition is going to be held, community members will help each other, as for women they usually help their neighbors who are having a purpose, starting from helping cook, preparing food, preparing the place for celebrations, and men helping to spread invitations. , tidy up and clean the place when the Kenduren event has finished and so on.
Fourth pancasila, on the People's Precepts Led by Wisdom of Wisdom in Representative Deliberations. In the Kenduren tradition, everyone will without hesitation to enjoy the dishes served by sitting in a circle together on the floor with a carpet or kloso without distinguishing one another by reading a prayer together led by a kyai. Community members who are having a desire to sincerely share sustenance are realized by inviting relatives and neighbors and giving each other the food they have without discriminating between poor or rich, position, or by social status (Sari & Syaifullah, 2021). This is in accordance with the implementation of the fourth principle of Pancasila because every Indonesian citizen has the same role or position, rights and obligations. Besides that, before the start, that's where they look for a leader, they point at each other and point at each other, but also reject each other if appointed. One of them said "You are the one in charge" and the other said "You are more deserving", This is where a small deliberation took place to find a tahlil leader. After one person is chosen, then he is the one who leads the tahlil, and who leads the tahlil prayer. That is "Popularity Led by Wisdom in Deliberation/Representation." Fifth Pancasila of Social Justice for All Indonesian People. Kenduren tradition takes place, a close and harmonious atmosphere of togetherness can be seen. The Kenduren tradition also reflects the behavior or attitude of kinship and sharing with one another in society. Then there is a fair attitude and mutual cooperation that reflects the value of the fifth principle of Pancasila also after the tahlil is over, a "blessing" (a gift in the form of food) is issued to be given to those who are tahlillan. All of them get the same "blessing" without any difference in form, appearance and content, they are all the same. That is the meaning of "Social Justice for All Indonesian People". Although sometimes there is a little extra "Blessing" for those who lead.

CONCLUSION
Kenduren is a tradition passed down from generation to generation by the people of Tulungagung who bring a tray filled with food to the mosque, prayer room, or neighboring houses who are having an intention. Pancasila values have been implemented in the Kenduren tradition, namely the values of gotong royong, cooperation, togetherness, kinship, not discriminating, and so on which are routinely carried out by the Tulungagung community on major Islamic holidays, welcoming or welcoming guests of honor, as well as the salvation of people who have died. The author hopes that the community, especially the younger generation in Tulungagung, will be more sensitive to the Kenduren tradition by preserving and maintaining the Kenduren tradition itself so that it continues to exist in the era of globalization as it is now.