OBJEK WISATA LOMBOK
CHAPTER I
INTRODUCTION
This chapter discusses about the background of the study, statement
of the problem, objective of the study, scope and limitation of the study,
significance of the study, and the definition of key terms.
1.1.
Background of the Problem
Every society has different culture. It
should control the human habit, attitude, behavior, and language in a
community. According to Alisyahbana (in Noer, 1988: 2) culture is the result of
human “mind-creativity”.
Culture is a complex whole consisting
of different interrelated elements such as knowledge, belief, art, moral,
custom and any other capabilities acquired by man as a member of society. It
also contains a social heritage or tradition, a way of life, norm, value,
ideas, behavior, products, and artifacts. Furthermore, Maryaeni (2005: 5)
elaborates that culture is all forms of indication of humanity which refers to
attitude, concepts, behavior, habit, etc. in concrete, culture refers to habit,
oral traditional form, art, language, and interaction.
Culture is a whole complex which
include of knowledge, belief, arts, moral, law, custom, ability and habit got
by the human as a group of society Sasyratpratedje (in Handayani, 1999: 16).
Based on the opinion above, the writer
concludes that culture is a way of life or something that everybody has in a
community such as attitude, language, arts, behavior, and interaction.
Lombok, as a composite society creates
various kinds of belief and culture. People have different culture depends on
the place where they live. One of the unique cultures in Lombok is Ngayu-Ayu
ceremony in Sembalun village.
Ngayu-Ayu ceremony is a special ceremony conducted by Sembalun people which is
purposed to get welfare, blessing, and good agricultural products. Ngayu-Ayu
ceremony is originated from Sembalun Bumbung people. Historically, Sembalun
people accept brown rice seeds from Raden Harya Pati and Raden
Harya Mangujaya then taken by the devils that cause men suffer from disease
and lack of food (Papuq Keluh as society’s figure/tokoh adat) (my
personal interview with Papuq Keluh).
In fighting the devils, Sembalun people
was defeated, because at the time, the devils were stronger and could not be
killed by swords. Then, Raden Harya Pati and Raden Harya Mangujaya
commanded Raden Ketip Muda, Raden Hamzah, and Raden Patih
Jorong to help Sembalun people fought the devils. They fought the devils
with “ancient weapon” that is Ketupat (sticky rice). Before fighting the
devils, they commanded Sembalun people to slaughter a buffalo as an honor to
the earth. Sembalun people and the three people fought the devils by throwing Ketupat
three times. They defeat the devils on the last throwing.
Sembalun people celebrate the ceremony
once in three years on Muharam (first month of Islamic calendar). It is
conducted in certain place called Kemaliq or cemetery and is held the
whole day. It is conducted by generations as heritage of culture from their
ancestors.
1.2.
Statements of the
Problem
Based on the background above, there
are some interesting problems to be answered:
1.
Why do Sembalun people conduct Ngayu-Ayu
ceremony ?
2.
How is Ngayu-Ayu ceremony
conducted by Sembalun people ?
3.
What is the belief of Sembalun
people towards Ngayu-Ayu ceremony ?
1.3.
Objective of the Study
This study is aimed at:
1.
Describing some reasons why
Sembalun people conduct Ngayu-Ayu ceremony.
2.
Describing the way of
Sembalun people in conducting Ngayu-Ayu ceremony.
3.
Describing the belief of
Sembalun people towards Ngayu-Ayu ceremony.
1.4.
Significance of the
Study
It is expected that this study will be
able:
1.
To contribute the knowledge
about the culture of Sembalun people called Ngayu-Ayu ceremony.
2.
To contribute the knowledge
about a culture to other society.
3.
To share the knowledge to the
next researcher for further study.
1.5. Scope and Limitation of the Study
This study is limited to the reason why
Sembalun people conduct Ngayu-Ayu ceremony, how the ceremony is
conducted, and the belief of Sembalun people towards Ngayu-Ayu ceremony
as the object of the study.
1.6. Definition of Key Terms
Before going to the further discussion,
the writer needs to define some terms used in this study, as follows:
1.
An analysis according to Quirk
(in Azima, 2004: 3) is the examination of something and judgment about it.
2.
Belief is a conviction about
something possessed by everyone and exist in the human mind.
3.
Ngayu-Ayu Ceremony is a traditional ceremony held once in three years on Muharam to
get welfare, lucky, and good agricultural products.
4.
Sembalun People is a community
who live in the valley of Mount Rinjani, part of Sembalun District, East Lombok
Regency.
CHAPTER II
REVIEW OF RELATED LITERATURE
This chapter discusses about what the experts say about culture,
Sasak culture, and Ngayu-Ayu ceremony including the definition, aspects
and elements of the culture, and Ngayu-Ayu ceremony for Sembalun people.
2.1
Culture
Every society has a culture, each village has different
culture depends on where the men live. Culture consists of knowledge, belief,
arts, moral, law, custom, habit, and other got by the men as groups of community
(Taylor in Sulaiman, 1987: 10).
Meanwhile, (Shadily in Sartini, 2004: 13) states that
culture is all that involve science, belief, arts, morality, laws, and another
ability obtained by someone as a group in a community (my own translation).
Culture can be looked as the way to solve the problem of
the community; means, by it the human life will be guided attitude, behavior,
and action based on the norms and customs of society. The tradition in the
society’s life must be applied so that it can be made as the basic of the
personal life and society.
Sasyrapratedje in (Handayani, 1999: 16) states that
culture is a system of thought that is used as guidance for human to behave
individually and in-group. It can guide men become the human well based on the
norms in the society (my own translation).
Based on the above opinion, the writer concludes that
culture is a view, result of human mind, and judgment of society’s life, norms,
belief, knowledge or customs as the creation of human in their life.
Culture helps us what we can do as individual and what
our responsibilities are as member of a group. Culture might also be defined as
the ideas, customs, skills, and arts.
2.1.1
Aspects of culture
According to Tomasouw (1986: 11), there are some aspects
of culture as follows:
1. Share life
Every life has norms for the man in doing something in a community.
Live in the society’s environment, each of the human help each other in doing
something. In Ngayu-Ayu ceremony, the participants usually help each
other in preparing the equipment needed.
2. Society’s Language
Language is a product of the culture and the language is
simultaneously shaped by the culture. Language is formed by the culture. In the
society, the people usually use Sasak language in communication among
them.
3. Environment
Environment is one of the human life to do their responsibilities in
group as a society based on their culture. In the environment of society, the
men live in-group and each of individual has responsibility based on their
knowledge in the community.
4. Communication
Communication is ways of human interact with other in a community.
It is very important for the human. It is a way to know each other in the
society’s life.
2.1.2
Elements of Culture
According to Malinowski (in Sulaeman, 1998: 13), there
are seven elements of culture, as follows:
1.
Language
It is a tool, which is used by humans in their social interaction.
Related to the research object, language that is used daily by Sembalun people
is Sasak Language. However, in their communication with the outsiders,
they usually use Indonesian.
2.
Language system
Language system is
a unity of language used to communicate among people in a society.
3.
Social organization
Human behavior is
socially controlled, because there are groups of individuals bound by tradition.
4.
Technology and system of life
System of life has
a close relationship with system of knowledge, since both are the efforts of
human to develop their life.
5.
Earn-living system
The efforts that
are done by human are estimating the aspect of economic continuously to get a
good result. Most of Sembalun people are farmers to earn their living.
6.
Religion
It includes some
aspects of life such as: system of belief, holy literature, religious ceremony,
etc. for Sasak society especially in Lombok, Islam is received and
convinced by its followers.
7.
Art
One form of human
culture is beauty. There are some traditional performances of Sembalun society,
as follows:
-
Gendang Beleq
-
Rudat
-
Cilokaq
Djojodiguno (in Djoko et al, 2001: 20-21) points out
three elements of culture, namely:
1.
Cipta (creative force) the longing of the human to know all things in
their experience
2.
Rasa (Sense), the longing of the human to realize all things that
is called “sangkan paran”(sangkan) means where the human
originally come from (pre-natal), while (paran) means where the human
back after dead (here-after).
3.
Karsa (wish) the longing of the human about beauty
2.1.3
Sasak Culture
Sasak culture is a
traditional culture possessed by society in Lombok Island. Sasak society
is a society that lives in an area of environment and consists of groups of
society who owns norms, and custom and followed by its members.
According to Arzaki (2001: 6), Sasak culture is
actually created from interference between the native culture and Javanese
culture, Balinese culture, and Islamic culture of Melayu people. In other
words, Sasak culture is related to a complex system. It is briefly
contrast to language, value, custom, belief, and tradition as well as the name
of persons, places, traditions, arts, and traditional games.
Furthermore, Arzaki (2001: 7) said that Sasak culture,
as the other culture in Indonesia, has system of value that constructs the
society’s personality so that created the individual characteristic as form of
local identity of Sasak culture.
This system of value has three levels, such as:
1. The Primary
The main level functions as the source of motivation from
self-motivation that forms the value for the second and the third level. This
main level is a symbol of abstract value as a superior that produces the
phylosophy and quantitative values
2. The Secondary
This is a support level which function as defence and moral
responsibilities called Maliq and Merang.
Maliq, is the system of value which
regulates about something, may or not, allowed or forbidden to do. Its function
is to defend the quality of someone’s personality. For instance, someone may
not tell a lie
Merang, is system of value which is used
to motivate the social solidarity, increase self quality and local identity as Sasak
culture.
3. The Tertiary
This level is the qualitative symbol of value that includes all
society’s life.
2.2.
Ngayu-Ayu Ceremony
This subheading will elaborate about Ngayu-Ayu
ceremony, elements of Ngayu-Ayu ceremony, Ngayu-Ayu ceremony
as a part of culture, and Ngayu-Ayu ceremony for Sembalun people.
2.2.1
A Brief Discussion about
Ngayu-Ayu Ceremony
At Sembalun Bumbung village, there is a kind of
traditional culture called Ngayu-Ayu ceremony. It is a special ceremony
conducted to commemorate Sembalun people conquest in fighting the devils in Perang
Ketupat and get welfare, luck, good agriculture product and blessing of
God.
Historically, based on Raden Ketip Muda, Raden
Sayid Hamzah and Raden Patih Jorong’s suggestion, Sembalun people
should celebrate Ngayu-Ayu ceremony once in three years on Muharam (the
first month of Islamic calendar). It is usually conducted at certain place
called Kemaliq (cemetery) Reban Bande, the place where Sembalun
people conduct the ceremony. In conducting the ceremony, the participants
usually wear a traditional uniform.
There are some processes in conducting Ngayu-Ayu
ceremony; Ngayu-Ayu is stated with the sharing information to Kemaliq by
12 village outstanding figures (tokoh adat) conducted by Amaq Senip,
a figure in Sembalun community, then they slaughter a buffalo as the honor to
the earth.
After that, going around the Kemaliq seven times
which means there are seven days in a week while bringing 12 kendi of
water from different spring, then putting the water into the Kemaliq, which
means there are 12 months in a year.
After the 12 Kendi of water have been put into
the Kemaliq, Sembalun people conduct Ketupat War. In this war,
people pelt each other with Ketupat. Ketupat is cooked rice wrapped in
coconut or banana leaves. Ketupat War is the end of the ceremony.
It describes that the devils are lost.
2.2.2
Ngayu-Ayu ceremony
as part of culture
Culture is a way of life in a community; it is something
that human believes, it learns about beliefs, norms, attitudes, and habits.
According to Koentjoroningrat (1997: 9), Culture is the
whole system of ideas, action, and the result of human being in a community
life as the human mind by learning. Each community has different culture. it
contains traditional ceremonies. One kind of traditional ceremony as part of
culture is Ngayu-Ayu ceremony.
Ngayu-Ayu ceremony is the result of human being
as a belief ceremony in a community. This ceremony contains some values like:
educational, religious, and social values.
Educational value, this traditional ceremony gives
Sembalun people knowledge of traditional art, and it teaches their members how
to share opinion each other because fundamentally every society has a different
culture.
Meanwhile, religious value of this ceremony is the
driving force in social and individual group behavior. It controls the
individual attitude and behavior in a community. It teaches their member how to
help each other and how to respect the ancestor’s struggle in the past time.
Social value, this ceremony for Sembalun people can
increase relationship between society and a means of promoting their ancestor’s
culture. It is also a cultural ceremony of Sembalun Bumbung people, which is in
its celebration, teach the participants how to behave in the right way.
2.2.3
The Elements of Ngayu-Ayu
Ceremony
Based on the result of interview with Amaq Misdi, as one of outstanding figure, it was found
that there were some of elements of Ngayu-Ayu ceremony as follows:
a.
People: the native of Sembalun
mostly conducts this Ngayu-Ayu ceremony.
b.
Uniform: In conducting this
ceremony, the participants usually wear Sasak traditional uniform (white
and black color).
c.
Time: Ngayu-Ayu ceremony
was conducted on Muharam (the first
month in Islamic calendar).
d.
Place: Ngayu-Ayu ceremony
is conducted at certain place called Kemaliq or cemetery of Ulama (religious
leaders in Islam).
2.2.4
Ngayu-Ayu Ceremony for Sembalun People
Like the other villages, Sembalun society also has a
traditional culture that is called Ngayu-Ayu ceremony. This ceremony is
very important for them. It should be done, may not be broken, the belief is
originated from their ancestor.
According to Subagya (2000: 43), belief is an eternal
living thing in the human mind, there is an absolute fact, force of nature with
its power that appears in the soul of human in the form unity without being
limited between the form, through context with occult humans realize itself as
one for all and all for one.
Meanwhile, belief according to Suharjanto (in Handayani,
1999: 26) is an institution that has a leader to guide his members in a society
related to the experience and religion based on the belief of Allah (my own
translation).
By the existence of the system of belief or religion,
human believe mystics, so that a system of ceremony appears that contain four
important aspects, namely:
a.
Place of ceremony: temple,
cemetery, and mosque.
b.
Time of ceremony (sacred days)
c.
Equipments of ceremony: statue,
Gendang Belek, and chime.
d.
A man who guides a ceremony.
Ngayu-Ayu ceremony is one
of traditional ceremony that is continuously believed and practiced by Sembalun
Bumbung people. Ngayu-Ayu ceremony is very important for Sembalun
people; this ceremony has a historical value. It also memorizes their member
about the past event that is the war against the devils who have stolen their
brown rice and suffering them from disease and lack of food as well.
2.3
Theoretical Framework
Every society has a culture, each village has different
culture depends on where the they live. Culture consists of knowledge, belief,
arts, moral, law, custom, habit, and other got by the men as groups of
community. Culture is a view, result of human mind, and judgment of society’s
life, norms, belief, knowledge or customs as the creation of human in their
life.
Lombok, as a composite society creates various kinds of
belief and culture. One of the unique cultures in Lombok is Ngayu-Ayu
ceremony in Sembalun village. Ngayu-Ayu ceremony is the result of
human being as a belief ceremony in a community. It is a special ceremony
conducted to commemorate Sembalun people conquest in fighting the devils in Perang
Ketupat and get welfare, luck, good agriculture product and blessing of
God.
CHAPTER III
RESEARCH
METHODOLOGY
This chapter discusses about research design, research
instrument, data and source of data, technique of data collection, technique of
data analysis and the trustworthiness of the data.
3.1.
Research Design
The design used in this research was qualitative
descriptive. Bogdan and Taylor as quoted by Moleong (2004: 3) state that the
terms “qualitative research” as a procedure of research, which produces the
descriptive data in written and oral form coming from the people and book
observed. Regarding to the above opinion, Zulpiani in Hartini (2005: 23)
indicates the focus of qualitative research are related to the human
interaction and their behavior process in the social cultural system.
In this study, the descriptive design was used to
describe the belief of Sembalun people towards Ngayu-Ayu ceremony as a
traditional culture in Lombok. The data were obtained by using interview and
documentation technique. The data obtained were analyzed by using triangulation
technique. Then, the researcher interpreted the result of data analysis.
3.2.
Research Instrument
In this research, the writer used four kinds of
instrument such as follows:
a.
Researcher as the key instrument:
In the position as an instrument, the writer will conduct this research from
the beginning of arranging this research. The researcher as the key instrument
is to get information about Sembalun culture in Ngayu-Ayu ceremony.
b.
Interview
In this case, the researcher used open interview. It was
conducted to get information from the respondents based on the problem and
object being interviewed.
c.
Documentation: is a way to obtain
the data by collecting all kinds of legal documents such as note, report, and
photography.
d.
Questioners: The writer got
data/information from the respondents by giving question sheets out. The
questioners can be in the form of Yes/No question.
e.
Field Note
In this
research, the collected data was arranged in the form of field note. The
researcher is necessary to write down what he hears, sees, experiences, and
think in the course of collecting and reflecting the data (Moleong, 2004: 153).
Field note
in this study deals with the researcher herself and it was made as soon as
possible in every time after doing observation towards subjects of the study or
after interviewing the informants.
3.3.
Data and Source of Data
In this research, there are two kinds of data to be
used by the researcher, secondary and primary data.
First, secondary data (literature) is the data, which
are sources of reading materials that include books, documents, and articles,
concerned with the problems being researched. Second, primary data is the data
that was obtained in the field that is from respondents or informant.
Direct information is the native speakers as source of
information. Source of data was collected from society’s figure that has
knowledge about Ngayu-Ayu ceremony such as: A. Senip, Papuq Keluh, H.
Purnipa, H. Rumedi, Amaq Misdi, and H. Sudar. They are
Ngayu-Ayu’s figure.
3.4.
Technique of Data Collection
In the data collection, the writer used two
techniques: interview and documentation. Interview technique is a way that was
used by the writer to get information from the respondents. It was aimed at
getting the data, which can explain or answer some problems in the research.
The writer used documentation technique to obtain the data, which contain cases
or variables such as notes, newspapers, etc.
3.5.
Technique of Data Analysis
In the data analysis, the data was analyzed
descriptively through categorization and classification steps and formed
sequence, which is systematic and accurate. Process of categorization and
classification of the data was done since
the writer in the field simultaneously, then was arranged in detail and
systematically after the secondary data and primary data are collected. The
last part of this analysis is interpretation of the data.
3.6.
The Trustworthiness of Data
There are four criteria in determining the trustworthiness
of the data, the degree of credibility dependability, transferability, and
conformability. (Moleong, 2004: 173).
Somehow, this study used the triangulation technique
in determining the trustworthiness of the data and the result of the study.
According to Darsin (in Moleong, 2004: 178), there are four components of
triangulation as a technique in determining the trustworthiness of the data;
these are source, method, researcher, and theory.
The writer took two ways of triangulation; the first
was utilizing the source of the data. In this case, the writer compared and
checked the degree of credibility of the information; comparing the observation
result and the interview result did this. The second one was the use of the
researcher as the other informant. An informant was important to reduce the
mistaken in collecting the data.
CHAPTER IV
ANALYSIS AND
DISCUSSION
This chapter describes about the brief history of Ngayu-Ayu
ceremony, the purpose of conducting Ngayu-Ayu ceremony, and how
Sembalun people conduct Ngayu-Ayu ceremony.
4.1.
The Brief History of Ngayu-Ayu
Ceremony
Once upon a time, in Sembalun village lived seven
families. They lived primitively; they ate anything from their environment. At
the same time, the representatives of Islam came to some countries included
Indonesia. In the Monography of West Nusa Tenggara (H. Masnun et al (2004:
99-100), it is explained that there are 2 (two) versions about the coming of
Islam in Lombok. First, Islam came to Lombok in the 16th century
brought by Pangeran Pengging (Prince Pengging) from Central Java
to Bayan, West Lombok. Second, Islam was brought by Sunan Prapen, Sunan
Giri’s son in the early of 16th century from Makassar to Sumbawa
Island and then to Labuan Lombok in Eastern part of Lombok Island.
Meanwhile, According to my personal contact with H.
Rumedi, the first area visited was Palembang then Java Island, and from
Java to Lombok Island. The representative who came first to Lombok was Raden
Arya Pati and Raden Mangu Jaya. They came to Lombok on rafts and arrived
at Labuan Beach, Carik, Bayan and then to Sembalun village. In Sembalun, Raden
Arya Pati and Raden Mangu Jaya met the seven families when they were
drying the lake. At that time, Sembalun people did not have anything to eat and
even seed to plant, so Raden Arya Pati and Raden Mangu Jaya would
like to give seeds, but they had to follow Islam. Raden Arya Pati
explained about Islam and soon Sembalun people embraced it.
After Sembalun people followed Islam as their religion,
Raden Arya Pati and Raden Mangu Jaya called Nek Islamin.
They gave her Al-Qur’an and Nek Ratani was given seeds. Before Raden
Arya Pati and Raden Mangu Jaya left Sembalun village, they declared Nek
Ratani as the figure of tradition and Nek Islamin as the religious
leader. Then, Raden Arya Pati and Raden Mangu Jaya obliged
Sembalun people to conduct a traditional ceremony called Ngayu-Ayu ceremony.
It should be conducted once in three years every Muharam (the first month of
Islamic calendar) as the honor to Allah who gives luck, welfare, and good
product of agriculture. Then Raden Arya Pati and Raden Mangu Jaya
gave Sembalun people a sword as a protector. It was used to cut down the trees
and protected them from enemies.
Sembalun people accepted all things from the two Radens,
then they left Sembalun village and went to different directions, Raden Arya
Pati went to the north while Raden Mangu Jaya went to the east. They
only left foot-trace that was marked by wood. Then, Sembalun people made a
cemetery from the foot-trace, and the cemetery should be visited once in three
years as the honor to Raden Arya Pati and Raden Mangu Jaya.
The first year of embracing Islam, Sembalun people
began planting the rice seeds in the field. Year by year, they got product of
agriculture and built rice barn to put and keep the rice.
Based on Raden Arya Pati and Raden Mangu
Jaya’s suggestion, Sembalun people conduct a traditional ceremony called Ngayu-Ayu
ceremony. For the first time, Sembalun people conduct Ngayu-Ayu ceremony
on the third year. They began reading Al-Qur’an, praying and eating together
from their agriculture product.
Nine years later, the population of Sembalun people
increased. Most of Sembalun people moved to Bumbung called Dasan
Ngeneng. In Sembalun Bumbung village, the people who lived there realized
that genies and devils lived with them. The devils and genies always take their
crops before harvesting. It made Sembalun people angry, so that the people
fought against the devils and gennies. In the war, although the people used
swords and spears, they could not defeat them. It made the people hopeless and
hungry.
In that condition, the three representatives, Raden
Ketip Muda, Raden Said Hamzah, and Raden Patih Jorong came.
They looked Sembalun people in hopeless and hungry condition. Then, Raden
Ketip Muda used strategy asking all Sembalun people to make Ketupat (rice
cake boiled in a rhombus-shaped pocket of plaited green coconut leaves). Then,
they threw Ketupat to three corners.
First Ketupat was thrown by Raden Ketip Muda
while saying “Lima” meaning five, the second Ketupat was thrown
by Raden Patih Jorong and saying “Lima belas” meanings fifteen,
and the last Ketupat was thrown by Raden Said Hamzah while saying
“Dua puluh lima” meaning twenty five.
When the gennies and devils ate Ketupat, Raden
Ketip Muda with Sembalun people fought against the gennies and devils, led
by Raden Panji Koram, so many gennies lost and floated away with the
flood. The rests of gennies ran into the land and stones. After that, Raden
Ketip Muda, Raden Said Hamzah, and Raden Patih Jorong
commanded to conduct Ngayu-Ayu ceremony once in three years, and always
give gennies the rest of food because they use Ketupat in the war
against the gennies.
Nine years later, the rice of Sembalun people was
suffered from deseases called Roga Merah that is the rice become putrid.
It was done by left of gennies. Sembalun people lacked of food and suffered
from hunger. In that condition, Raden Patra Guru came to help Sembalun
people to defeat gennies, Raden Patra Guru bring “penawar” called
“Biji Tawar” (biji: many children, tawar: avoided from
poison) so that the gennies can be defeated.
Raden Patra guru came
together and asked Sembalun people to pray together called Tolak Balak
(avoiding disease and danger). After praying together, Raden ask the people to
assemble at certain place for Sembalun people in conducting Ngayu-Ayu
ceremony once in three years.
4.1.1.
Place of Conducting Ngayu-Ayu
Ceremony
Based on the result of interview with A. Misdi, it
was found that Sembalun people conduct Ngayu-Ayu ceremony at a certain place called
Berugaq Reban Bande (Kemaliq) or cemetery. Sembalun people generally and participants
especially supposed that this place is sacred. This place is a place of Raden
Ketip Muda with his members to meet before fighting the genies and devils.
So, Sembalun people built a cemetery in this place named Makam Berugaq Reban
Bande.
4.1.2.
Time of Conducting Ngayu-Ayu ceremony
Beside place, Amaq Misdi also explains about the
time. This ceremony
is conducted on Thursday 5th, 15th, and 25th
of Muharam (the first month of Islamic calendar). Three days before, Sembalun
people cleaned the cemetery of Berugaq Reban Bande and some equipments
that will be used in Ngayu-Ayu ceremony. This is done in order that the
participants of the ceremony feel peaceful.
The equipments used to clean the cemetery are broom, hoe, and
sickle. The cleaners clean the cemetery under the guidance of the leader of
tradition.
Next, two days before conducting the ceremony, the participants
install some equipments of ceremony like flags, spears, traditional sarongs
and traditional umbrellas in the area of ceremony.
Based on the fact above, Ngayu-Ayu ceremony is conducted on
Thursday 5th, 15th, and 25th of Muharam (the first month of
Islamic calendar). According to the informants, Raden Ketip Muda with
his followers disappeared from Sembalun village. This ceremony described as a
blessing of Allah on luck, welfare, and good agricultural products, especially
brown rice seeds.
This ceremony begins early in
the morning all days through. Ketupat is a tool, which is used to throw
each other. Leader of tradition does taking over Ketupat to the participants.
Then, on the evening, about 17.00 pm, the participants conduct Ketupat war.
They throw each other by Ketupat. Ketupat war is meant to
memorize the commendable of Raden Ketip Muda with his followers when
they fought against the genies and devils.
4.1.3.
Purpose of Ngayu-Ayu ceremony
According to Amaq Senip, there are four purposes of conducting Ngayu-Ayu
ceremony are:
a.
As a praise to Allah towards grand blessing has been given
b.
To commemorate the past event
c.
To keep traditional culture
d.
To make relationship with each other for people in conducting
Ngayu-Ayu ceremony especially and all Sembalun people in general
Based on the purposes above, the participants of Ngayu-Ayu ceremony have
certain purpose. Their purpose is not only to whom it may concern: get win from
their enemies but also to get blessing from Allah and how to make relationship
each other.
4.1.4.
Function of Ngayu-Ayu ceremony
From the result of discussion with Papuk Keluh, it was found that
there are some functions of Ngayu-Ayu ceremony, as follows:
a.
Religious function
This ceremony functions to praise Allah, religion, welfare,
and luck that has been given.
b.
Educational function
In conducting this ceremony, there are some educational
values gained by the generations that everything has a rule. For instance,
going around seven times mean that people must use something economically,
especially brown rice.
c.
Tourism function
This ceremony teaches its participants to use something
economically in their life, to increase the input of village and society, to
invite the visitor, the investor from abroad and local investor.
d.
Social function
Making relationship with each other, because in this ceremony
Sembalun people conduct it in the same place and purpose.
e.
Cultural function
This ceremony is a mean of preserving cultures as the
inheritance from the ancestor and as the object of tourism.
4.2.
Process of Ngayu-Ayu Ceremony
Accordimg to H. Rumedi, Ngayu-Ayu has three meanings that are:
a.
As a praise to Allah who has given the Sembalun people luck.
b.
Rahayu that is welfare because in a war there live and dead. So,
every body always prays for Rahayu (welfare).
c.
As an honor to the earth.
Besides, H. Rumedi also explains some processes in conducting Ngayu-Ayu
ceremony as follows:
a.
On the fourth day, before Ngayu-Ayu ceremony was
conducted about 05.00 pm to 06.00 pm, all leaders of tradition guided by A.
Senip leave for water spring, Majapahit water, Rante Mas
water, Pengsor water, Bawak Lus water, Bantek Selak
water, Rewa Inak Sek water, Rante Embanin
water, Embung water, and Reban water. All of the water have been
taken from 11 water springs collected in the place called Berugak Desa.
There, the water was let for one night in Berugak Desa. In the morning,
about 08.00 am Pemangku Adat (guide of tradition) represented by A.
Senip take the water in the Nap-Nap water spring. Nap-Nap
water is the king of the 12 water, so it completes the other 11 water.
b.
Ngayu-Ayu ceremony was conducted in the midday about
12.00 pm and a buffalo was slaughtered with certain criteria, such as baby
buffalo, without any physical defect, and its fur should be tuffy.
c.
Before slaughtering the buffalo, the people have to dig a
hole first. This is done by certain guider that is H. Sudar and H.
Darussalam (Ngayu-Ayu’s figure).
d.
Binding the buffalo, which is done by H.M Tahir
(Ngayu-Ayu’s figure).
e.
After slaughtering the buffalo, it is then cleaned
traditionally by A. Misnep.
f.
After slaughtering buffalo, the ceremony is continued by
slaughtering a selected hen and cock. They are slaughtered successively. The
hen will be eaten in the cemetery, while the buffalo will be eaten in a
particular ceremony.
g.
Conducting a ceremony in Reban Bande cemetery bringing
traditional snack, two cooked-hens and yellow rice.
h.
About 03.00 am, burying the head of the buffalo at a certain
place.
i.
About 04.00 pm, people welcome the water which has been
collected in Berugak Desa that have been taken from 12 water springs. It
is carried by young men who wear traditional uniform called “Kombong Ragi
Majapahit, Kombong Ragi Aik Embuk, and Kombong Grinsing Kembang. They
are used to carry the water.
j.
Then, the water put consecutively at Berugak Desa,
then the water sheltered by the young man. The young man sit respectively to
the east, because Sembalun people’s ancestor belief that east is good direction
to look for a luck. Then the young man get out from Berugak Desa while
carrying the water. The young man may not be visible, so the young man makes
formation to hide the young man who was carrying the water.
k.
After the formation is completed, the traditional ceremony
begins. The young men who carry the water start going around the cemetery for
seven times. This is aimed at protecting the water from the gennies and devils’
disturbance. When going around the cemetery, the man who walk first is A.
Misdi then followed by Gendang Belek and next followed by the other
people. Meanwhile, A. Misti get out from Berugak Desa to the
cemetery, a place to conduct Ngayu-Ayu ceremony. His duty is to throw
out the rice that is mixed with sliced and fried coconut, so that the gennies
do not interrupt the process of the ceremony.
l.
Arriving at Berugak Reban Bande (place of ceremony),
continued by going around the cemetery of Dewa Nak Sek for seven times.
It is purposed to remind us that the brown rice grow up for seven months. It
notices the people to consume the rice economically. Then the 12 water pitchers
that are brought from Berugak Desa are put in Berugak Reban Bande
(cemetery). Before arriving at Berugak Reban Bande, water from Berugak
Desa have been waited for most of the participants of the ceremony. After
reaching about 1/3 of the filed (place of water), the 12 water pitchers are
welcomed by Pemangku (guider) who come from Berugak Reban Bande
and consists of Kyai and guests. After that, one of Pemangku
gives Ketupat to the participants who come from Berugak Reban Bande,
but they usually represented by three people, namely:
1.
Papuq Keluh (traditional leader)
2.
H. Purnipa (Kyai/religious leader)
3.
Prabekel (government’ representative)
The most sacred process of the ceremony is throwing 3 Ketupats as
the opening ceremony. Kyai throws the first Ketupat while saying “Lima”,
the second Ketupat is thrown by government‘s representative while saying
“Lima belas”, and the last is thrown by leader of tradition while saying
“Dua puluh lima”.
Then, the spear takers and the water pitchers start moving without
showing the water, and the participants begin throwing Ketupat to each
other. Then, the water pitchers followed by Ketupat war bringing water
to Berugak Reban Bande.
m. After arriving at Berugak Reban Bande, the water is
given to the leader and it is put in Berugak Reban Bande. After putting
the water, it is continued by commemorating how Raden Ketip Muda, Raden Said
Hamzah, and Raden Patih Jorong advice the society. Then, advice is
given by religious man, leader of tradition, and government.
n.
After giving advice is over, the ceremony is continued with
eating together.
o.
About 05:00 pm in the afternoon, one Imam (religious
leader) led praying together in the cemetery of Berugak Reban Bande and
than they go out from the cemetery with other participants to do the same
activities.
p.
After praying, the process come to the last, that is Pejer
War (the closing war) the water from Berugak Desa is brought to the
middle of Pusuk river to be spilled by hoping that the water will become
new spring.
q.
After spilling the water, the participants throw Ketupat
to each other as the closing of the war. The war is done in order the Sembalun
society is avoided from the gennies and devils.
4.2.1. The Meaning of Symbols in
Conducting Ngayu-Ayu ceremony
According to H. Rumedi, there are some meanings of symbol
in conducting Ngayu-Ayu ceremony as follows:
1.
Time
- Usually, the ceremony is
conducted in Muharam (the first month of Islamic calendar) that is on Thursday,
because Thursday is a day decided by Raden who led Sembalun people to
conduct Ngayu-Ayu ceremony once in three years.
- This ceremony is conducted
on the 5th, 15th, and 25th of Muharam. 5th symbolizes that brown rice
grow for five months.
- Conducted at about 12.00
pm (midday), when the sun is on its culmination point. It symbolizes that the
ceremony is conducted honestly.
2.
Place
- This ceremony is conducted
in the same place that is the cemetery of Berugak Reban Bande. It
reminds back to the past event that the Ketupat War always
happened in this place.
3.
Participants
This ceremony
should be conducted by Sembalun people every year because in the past time, the
pioneers have been inaugurated based on their own duty. Then in the next time,
it will be continued by the generations because they know exactly about the
process of Ngayu-Ayu ceremony.
4.2.2.
The Meaning of Means and Behavior in the Ceremony
4.2.2.1.
Meaning of Means of the Ceremony
Amaq Misnep explains the meaning of some means used in the
ceremony, as follows:
-
Tuffy buffalo, the ceremony uses a tuffy buffalo means that
the land of Sembalun is always fertile and wet.
-
Hen accompanies a buffalo means this ceremony should be
conducted. When the time comes, the ceremony should be conducted together. If
there is no buffalo, it can be changed by hen.
-
Yellow rice mixed with meat of buffalo means the capability
of Sembalun people to keep the
traditional culture as the heritage from their ancestor.
4.2.2.2.
Meaning of Participants’ Behavior
According to H. Sudar, there are some meanings of participants’
behavior, as follows:
-
Going around seven times means that there are seven days in a
week..
-
The participants throw the rice with sliced coconut along the
road from Berugak Desa to cemetery means the genies and devils do not
disturb the cemetery.
-
Sitting face to east when taking the 12 water pitchers in Berugak
Desa means the belief of Sembalun ancestor that east is the good direction
in looking for luck.
-
Going around the water pichter seven times means the water
always avoided from gennies and devils.
-
Throwing water in Pusuk river means that a new water
spring is coming out.
4.3.
Sembalun People Belief Towards Ngayu-Ayu Ceremony
The native of Sembalun, generally, support this ceremony because they
suppose that the ceremony is a traditional culture from their ancestors, and
they believe that this ceremony is conducted to get luck, welfare, and blessing
and also to have a good agricultural product. In other words, Sembalun people
believe that Ngayu-Ayu ceremony can give welfare for them, their lands
will be fertile and avoided from deseases.
In this case, the writer took some opinions of Sembalun people about
their view towards Ngayu-Ayu ceremony.
There are some views about Ngayu-Ayu ceremony, as follows:
4.3.1.
Government
According to Rumelan, Chief of BPD (board of village
representatives), there are two aspects of Ngayu-Ayu ceremony, as
follows:
1.
Aspect of religion
Sembalun local
government supposes that Sembalun people have a belief that when they are going
around the cemetery (Kemaliq) is similar to the people who are going
around Ka’bah in Mecca for seven times.
2.
Aspect of culture
Ngayu-Ayu
ceremony
as one of traditional culture should be developed. In this case, Sembalun
village as a tourist object has a unique culture that should be respected as
the values of Sembalun culture. This culture makes the other people in a
community become interested to come. So, between religion and culture cannot be
mixed because it is a heritage from Sembalun people ancestor.
Meanwhile, Sinarti, as
member of BPD in Sembalun village, said that there are two aspects of Ngayu-Ayu
ceremony as follows:
1.
Educational aspect
Ngayu-Ayu ceremony teaches the
students to widen their knowledge about traditional arts as a traditional
culture and to appreciate the struggle of their ancestor in the past time.
2.
Social Aspect
Ngayu-Ayu
ceremony
teaches the participants especially Sembalun people and all participants,
generally, how to live harmoniously, and helps each other, because this
ceremony is conducted together and also it teaches how to make a relationship
with each other.
4.3.2.
Religious Leader
Based on the result of the interview with a religious man, H. Purnipa who said that Ngayu-Ayu
ceremony could be viewed into two aspects; implementational and the
historical aspects.
a.
Implementational aspect
If it is
viewed from its implementation, in conducting Ngayu-Ayu ceremony, the
participants wear white traditional uniform, going around the cemetery seven
times like thawaf of the Ka’bah in Mecca.
b.
The historical aspect
Historically, Sembalun people conduct Ngayu-Ayu ceremony in
the cemetery, because
the cemetery is the place where the religious men meet, the place of Sembalun
people accept brown rice, and the place of Raden Ketip Muda with his
members fight the genies and devils. The place of Sembalun people accepts brown rice and
Islamic religion brought by Raden Ketip Muda, Raden Sayyid Hamzah,
Raden Patih Jorong. And also here Raden Ketip Muda with his
members fought the genies and devils when Sembalun people’s plants are broken
by the devils. This ceremony gets a support from governments as one of a unique
traditional culture in Lombok, especially and in Indonesia generally.
4.3.3.
Leader of Tradition
According to the leader of tradition (Papuq Keluh and Amaq
Senip), Ngayu-Ayu ceremony can be viewed from two aspects, as
follows:
1.
Social Aspect
Ngayu-Ayu
ceremony
has some advantages for Sembalun people, generally, and participants
especially, that can improve the relationship of the people in the society to
keep their ancestor’s culture.
Ngayu-Ayu ceremony is a ceremony
that is very sacred and respected because this ceremony guides them (Sembalun
people) how to increase relationship between the society, guide them how to
help each other, and how to respect the ancestor’ struggle in the past time.
2.
Cultural Aspect
This ceremony
teaches Sembalun people how to share opinion each other especially about
culture, because every society has different culture. This ceremony teaches
Sembalun people how to keep the traditional art and culture and also how to
continue it. it also gives Sembalun people knowledge about traditional
art that is Gendang Beleq which is used to accompany the ceremony.
4.3.4.
Educated People
The writer interviews some Sembalun students in Mataram University
(Basuki, Yulhadi, and Mardibi) to know their view about Ngayu-Ayu ceremony.
In this case, the writer took three students as the respondents. They are
native of Sembalun as well. The interview consists of five questions. The
questions are about the opinion, feeling, and experience of the young people
toward Ngayu-Ayu ceremony.
According to Basuki, Mataram University students, Ngayu-Ayu ceremony
is conducted to commemorate some important events that happened in the past,
especially, the struggle of Sembalun people towards the gennies and devils.
Meanwhile, Yulhadi and Mardibi stated that Ngayu-Ayu ceremony
is a traditional ceremony conducted to ask for safety to God in order that
Sembalun village is avoided from disease, disaster, and danger.
CHAPTER V
CONCLUSION AND SUGGESTION
5.1.
Conclusion
Based on the results of data analysis, the writer takes some conclusions,
as follows:
1.
Sembalun people conducted Ngayu-Ayu ceremony to honour
their ancestors, that is Raden Ketip Muda, Raden Sayyid Hamzah, and
Raden Patih Jorong who gave seeds of brown rice to Sembalun people
and taught them how to work on farming.
2.
Ngayu-Ayu ceremony is conducted by going around Berugak
Reban Bande cemetery seven times, slaughtering buffalos, collecting water
from twelve different spring, and holding Perang Topat (ketupat war).
3.
Sembalun people believe Sembalun people believe that
Ngayu-Ayu ceremony can give welfare for them, their lands will be
fertile and avoided from deseases.
5.2.
Suggestion
Ngayu-Ayu ceremony
is one kind of unique traditional culture in East Lombok. In order to preserve
the tradition and is always continued, it needs to be supported by all sides
such as government, students, society, and youth. It is enough to recognize
their own culture-every small parts of the culture is very valuable for its
progress. It is suggested to the youths as they have an important role in
preserving the culture in the next future to increase their awareness for
studying their own culture. It is also suggested that the government has to pay
attention to the efforts of preserving the cultural values.
REFERENCES
Arzaki, Jalaluddin, H. 2001. Kearifan
Budaya Lokal Suku Bangsa Sasak dalam Menciptakan Kehidupan yang Harmonis (Sebuah
Kajian Anthropologis-Sosiologis). Mataram: Relawan Demokrasi dan (REDAM)
Azima, Fauzan. 2004. Moral and
Social Reflection of Novel Malam Bimbang. Mataram: IKIP Mataram
Gunawan, K. Adi.2001. Kamus
Lengkap, Inggris- Indonesia, Indonesia-Inggris. Surabaya: Kartika
Handayani, Sri. 1999. Proses
Tentang Asimilasi Nilai-nilai Budaya Sasak Ditinjau dari Pola Perilaku Individu
dan Sikap Keterbukaan pada Siswa SLTP Negeri Penujak Tahun Pembelajaran
1998/1999. Selong: STKIP Hamzanwadi Selong. Unpublished S1 Thesis
Koentjoroningrat, 1997. Metode
Penelitian Masyarakat. Jakarta: P.T. Ikrar Mandiri Pribadi
______________, 2001. Ilmu Budaya Dasar. Jakarta: P.T. Bumi
Aksara
Maryaeni, Dra. M. Pd. 2005. Metode
Penelitian Kebudayaan. Malang: P.T. Dian Rakyat
Moleong, Lexy J. 2004. Metodologi
Penelitian Kualitatif. Bandung: P.T. Remaja Rosda Karya
Noer, Deliar. 1988. Culture, Phylosophy, and the Future.
Jakarta: P.T. Dian Rakyat
Sartini, Baiq. 2004. Sejarah Desa
Suwangi, Tinjauan Sosial Budaya. Selong: STKIP Hamzanwadi Selong
Subagya, Rahmat. 2000. Kepercayaan,
Kebatinan, Kerohanian, Kejiwaan, dan Agama. Yogyakarta: Kanisius
Sulaiman, Munandar. 1987. Ilmu
Budaya Dasar, Suatu Pengantar. Bandang: P.T. Refika Aditama
Tomassouw, Pauline. 1986. Buku
Materi Pokok Cross Culture Understanding. Jakarta: Karunika
Wojowasito, S. 1982. Kamus Umum
Lengkap, Inggris-Indonesia, Indonesia-Inggris. Bandung: Pengarang
Widagdho, Djoko. et al. 2001. Ilmu
Budaya Dasar. Jakarta: PT Bumi Aksara
GLOSSARY
Biji : seeds
Cipta : thought, idea
Gendang belek : one kind of Sasak traditional music
Ketupat : rice cake boiled in a rhombus shaped pocket of
plaited green coconut leaves
Kendi : pitcher
Karsa : wish
Kemaliq : cemetery
Muharam : first month of Islamic calendar
Maliq : moral
Merang : responsibility
Ngayu-Ayu : one kind of traditional ceremony conducted by Sembalun
people
Perang topat : opening ceremony by throwing ketupat with each other
Pangeran : prince
Roga merah : one kind plant desease (paddy)
Rasa : feeling, sense, thinking
Rahayu : welfare
Raden : title of nobility
Sangkan paran : where the human originally come from
Tokoh adat : outstanding figure
Tolak balak : avoiding desease and danger
Tawar : to avoid from poison
Ulama : religious man
Research Instrument
KUESIONER
1.
Interviewer : Apa secara langsung ke epe
mematuhi/ngikutin upacara Ngayu-Ayu nene tanpa arketoan juluk ?
2.
Interviewer :
Percaya ke epe, upacara Ngayu-Ayu nene ardoe nilai ?
3.
Interviewer : Pengalaman apa miak epe tertarik pin
upacara Ngayu-Ayu nene?
4.
Interviewer : Kumbe perasaan atao fikiranpe mengenai
upacara Ngayu-Ayu nene waktumpe becik dait waktumpe belek ?
5.
Interviewer : Percaya ke epe pin aik mbuangna nono ginna
jari aik mbulan malik ?
QUESTIONNAIRES
(1)
Do you instantly obey the Ngayu-Ayu
ceremony without any questions?
(2)
Do you believe that Ngayu-Ayu
ceremony has some educational values?
(3)
Does the experience in
conducting Ngayu-Ayu ceremony makes you interest in this culture?
(4)
Do you feel that your
perception about Ngayu-Ayu ceremony change between your childhood and now?
(5)
Do you believe that water
pitchers that have been spilled will become new spring?
RESULT OF INTERVIEW
1.
Interviewer : Apa secara langsung ke epe
mematuhi/ngikutin upacara Ngayu-Ayu nene tanpa arketoan juluk ?
Respondent : Kami arketoan juluk pin pemuka adat tangket
kerama desa kembena ampokna ara’ang upacara nene.
6.
Interviewer :
Percaya ke epe, upacara Ngayu-Ayu nene ardoe nilai ?
Respondent : Aoq, kami percaya. Pin upacara nene ngajar
ita adeqta hemat ngadu aik, tangket
kumbe caranta lestariang budaya Sasak.
7.
Interviewer : Pengalaman apa miak epe tertarik pin
upacara Ngayu-Ayu nene?
Respondent : Pengalaman imiak kami tertarik, upacara
nene lakuangna dengan secara tulus tangket luek tokoh-tokoh i nyaksiang ia
selain nono waktu tokoh adat nyerita’ang mengenai asal usul Desa Sembalun.
8.
Interviewer : Kumbe perasaan atao fikiranpe mengenai
upacara Ngayu-Ayu nene waktumpe becik dait waktumpe belek ?
Respondent : Waktunta becik jak cuma ta milu-milu doang,
yakta toang pepa, sedagkan waktunta belek jak ntoangta kumbe ke perjalanan
sejarah Ngayu-Ayu nene.
9.
Interviewer : Percaya ke epe pin aik mbuangna nono ginna
jari aik mbulan malik ?
Respondent : Sebenarna, pin masalah nene jak, ginta kina
yakta percayano, buktina Desa Sembalun yakna wah kekurangan aik dait tetep
subur.
Research
Instrument
QUESTIONNAIRES
(1)
Do you instantly obey the Ngayu-Ayu
ceremony without any questions?
This question tries to find out whether
the youth obey the ceremony, this may be affected by their obedience to argue,
60% do not obey the ceremony as they think that it is not logic and make
nonsense.
(2)
Do you believe that Ngayu-Ayu
ceremony has some educational values?
From this
question, it was found that 65% of them agree that Ngayu-Ayu ceremony
has something for teaching value and 35% of them do not think so.
(3)
Does the experience in
conducting Ngayu-Ayu ceremony makes you interest in this culture?
This question
tries to answer, and 70% of them said that “Experience is the best teacher” and
the experience can be shared to the other in order to know about the culture
each other, 30% of them said that they just follow this ceremony
(4)
Do you feel that your
perception about Ngayu-Ayu ceremony change between your childhood and
now?
It was found
that 70% change their perception about Ngayu-Ayu ceremony when they grow
up. Most of children only receive and obey as they are not thinking logically.
However, when they grow, they keep on doing the good attitude although they
began to think that Ngayu-Ayu ceremony is no longer making sense. The
young change their perception about Ngayu-Ayu ceremony, as they cannot
accept it based on the logical thinking. 30% say “no” it means that they
still keep on the same perception about Ngayu-Ayu ceremony. It can be
manipulated what is the reason behind this. The researcher thinks that this
group must have a kind of experience that make them keep on their perception.
(5)
Do you believe that water
pitchers that have been spilled will become new spring?
From this question, 80% of them say “no”
the reason is the water pitchers that have been spilled only a little, while
water spring is much. It is not logic. It is only tradition and old belief. 20%
of them say “yes” their reason is that the tradition of village sometimes true
and should be believed.
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