Ceremony Ratif Saman (Daik-Lingga, Kepri)

 

Ceremony Ratif Saman

In Lingga District, Riau Islands province is a village named Resun. In this village there is a ceremony called "Ratif Saman". It is said that this village had Aceh.Mereka stop off by people living in this village. However, they did not last long because in the village there is a dangerous disease outbreaks soul. Call the local communities as a disease that comes from ta'un spirits (evil spirits). These creatures are also often showed his form so that the citizens of the village became frightened. In addition to disruption of spirits, village residents are also often visited by flocks robbers, who are not only looted property, but also raping and killing people who tried to resist.

To avoid the disruption that, they (the people of Aceh) moved to the small islands around the Linga. After hearing the abandoned village was free from distractions (safe), they flocked back into place (Village Resun). However, when they settled back in the village came back Resun interference, so that they, once again, left. By those, who left the area dubbed the "troubled areas" due to his condition troubling.

The news about the troubling regions do not seem to Bangka. Indeed, the sound is that the Linga Island land is very fertile. So, berdatanganlah people to the island of Bangka Linga under the leadership of Haji Muhammad Yusuf bin Haji Hasan. They founded the village that once occupied by the people of Aceh. There they try to cultivate their land to make ends meet. However, in the not so long, what had happened earlier arrivals (people of Aceh) is on, so many died because of disease or caused ta'un robbers. The atmosphere was very disturbing, so many that want to move to another island that is considered safe. However, the desire was not realized because of his leadership (Haji Yusuf bin Haji Muhammad Hasan) called for them to be patient.

To ease the anxiety of his followers, Muhammad Haji Yusuf bin Haji Hasan who was then traveled to the Sarawak and Brunei, to trade, bringing four "smart people" from the region to help cope with the disaster in the village. However, the four turned out to be a good person could not handle it. In fact, all four ta'un disease and died. They are piled in the tomb in a grave. To honor the four "smart people", the name "Restless" was changed to "Resun". Thus, the village's name is taken from the early Resun word "troubled" that is "re" and the end of the word "stacking" is "sun". "Restless" is derived from Acehnese people whose lives are not quiet after settling in Linga, and "stacking" is taken from the smart people of Sarawak and Brunei are buried in a hole composite.

Seeing the state of the village who have continually plagues, Haji Muhammad Yusuf finally decided to go to Mecca to seek a way out. On the first trip, second and third, he has not found a single clue that could lead his people free from disaster. In his fourth trip to Mecca, he met with Mr. Sheikh Akhmad Khatif from Sambas Sambas, Kalimantan. From Sheikh Akhmad Khatif this Sambas, Haji Muhammad Yusuf finally got a practice of worship that can be useful to eliminate anxiety village residents. Practice was a long series of remembrance called "Ratif Saman". Ratif means "wirid" or "remembrance" and Saman came from a Sheikh who created such a remembrance is one of the many people who have become teachers Sheikh Akhmad Khatif Sambas. What is contained in this remembrance is the whole human expectations, including to avoid interference jin, diseases, and robbery and murder.

After returning from Mecca, Haji Muhammad Yusuf ordered his followers to do the ceremony Saman Ratif continuously in accordance with the applicable rules, ie 3 times in one month (every Friday night) at the surau village (now the Al Hidayah mosque). In the first week focused on the mosque. Meanwhile, in the next week, accompanied by walking out of the mosque toward the base (the south) and the end of the village (northern part), because the parts are believed to be the abode of the spirits.

With the ceremony gradually what they expect to begin to materialize. Disease "ta'un" already started missing and disruption genie and an evil spirit had also started rarely. And, the robbers did not dare go bothering people, so that the village atmosphere becomes safe and secure. They begin to develop agriculture and plantations while still running Saman Ratif ceremony.

Until the mid-year 1996 ceremony was held every Friday night (3 times in one month), because people still believe that Resun on the night of the spirits roaming and need driven by Saman Ratif. The ceremony itself was performed after Isha prayers (at around 19:30 GMT). However, after the year 1996 it began to fade routine. Since the ceremony is often done only at certain moments, namely when the village started a lot of distractions.

Tools

Equipment used in this ceremony are: (1) beads, which is a tool to calculate the number of peace are spoken, to comply with the mandatory (no less or more); (2) pieces of sandalwood and aloes which later burned as incense; (3 ) matches and a candle to illuminate the reading of the Koran, and (4) white water and then taken home by participants as a drug that is believed to cure all kinds of diseases, especially diseases that come from a supernatural being.

Ceremony Implement

As already mentioned at the top, Saman Ratif ceremony performed on Friday night, after Isha prayers. For those who do not follow the ceremony (women and children) will return to their homes, then closed the door, windows, turn off the lights (lights), and not allowed out of the house. Because if it were outside the house there is the possibility of being hit by a smooth running scared because of the remembrance uttered by the participants of the ceremony.

Given time to do something and not be out of the house, especially for those who do not follow this ceremony, approximately 30 minutes. After the appeal time ran out, the leader of the ceremony sitting in front of the pulpit. This means, the participants are allowed to enter the mosque (Al Hidayah mosque in the village of Resun) carrying water. The water in various containers were placed close to a container made of metal. Container that is kiln sandalwood chips and these aloes, by them, called "incense". Issued by the fragrance of wood are not only functions as an air freshener, but also at the same time as the towing angels and good spirits (jinn and white) to participate in the ceremony.

After the ceremony equipment available, the participants over the age of 30 years will sit down and form a circle (starting from the right and the left-led ceremony). Furthermore, younger age, sitting in the back of the old man. When everything is seated properly (like sitting in the "final tahyatul" made in prayer), master of ceremonies explained that what was done not to worship Sheikh Saman, but to Allah to bless the angels down ratif and white with a genie (jinn muslim) to fight and expel demons from Resun Village. In addition, the leader of the ceremony also describes procedures for implementing Ratif Saman. The next leader of the ceremony to give an explanation of the rules say the dhikr "Laillaha illallah". Since the pronunciation should follow certain rules. Before you say the word "Laillah", the breath must be drawn in deeply. Furthermore, the word "hail" spoken with the head rotated to the left shoulder, passed pronounced "lal" (head rotated to the right shoulder), until finally pronounced "lah" is accompanied by a bow my head to the right ribs. Pronounced the sentence "Lailahaillallah" while doing these movements, meant that participants always remember God. Interesting nose air, according to their beliefs, is a source of entry of the disease and also the entry of the evil genie that interfere with the human body. With the withdrawal of air and exhaled back while saying "Lailahaillallah" all disease is expected to go wasted. Another explanation is about the reading of verses which rules sometimes so long that only a ceremony held by the leaders and village elders who used to do that. If not familiar with or can not follow the verse pronounced enough to read the participants' Allahuma Salli Ala Muhammad "repeatedly until the long paragraph is completed read master of ceremonies.

After giving these things over, then leader of the ceremony to start the course Ratif Saman. Some letters in the Qur'an was read, followed by several ratif (dhikr), followed by all participants. After the ceremony, the ceremony leader allows each participant to take water that has been brought.

There are taboos-taboos are ignored (from the time the ceremony is done until the third day). Taboos-taboos are: (1) are not allowed to bring the body into the village because the black genie back into the village by way of clinging to the body; (2) may not carry the canoe across the village street it will be used by a black genie " vehicle "to re-enter the village, and (3) should not hang the clothes in front of the fence, because the clothes were feared still not free from the unclean, so that they can invite the arrival of black jeans.

Prayer-Spells

The prayers are spoken in the ceremony Ratif Saman, including:

1. Shalawat done for about 5 minutes. Shalawat is an introduction to reading and ratif the holy sentences Quran contained in the implementation of Saman Ratif.
2. Reading of Al-Fatihah some 10 times.
3. AL-Ikhlas reading some 10 times.
4. Section Qursi readings.
5. At the reading of reconciliation some 10 times.
6. Jonah prayers which reads: "Laillaha illa anta Minadholimin Kuntu Subahanaka Inni", some 10 times.
7. Reading of the phrase "Astaghfirullah Al Azim. Allazi Laillaha illa Hua alhayyul Qalyum Waatubu ilaik ", as many as 100 times.
8. Readings Shalawat delicious (delicious Apostle) and or say: "saiyyidina la Allahhuma shalli Muhammad".
9. Reading of the letter Friday.
10. Reading of the phrase "Lailaha illa" as much as 300 times (at the sentence has been read as much as 220 times, and the muezzin's call to stand. At the time of the call to prayer, ritual leader stood up and read the letter "Alamnasroh" as much as 7 times).
11. The reading "Qudus yes Lakalhamdu La ilaha illa Allah", some 50 times.
12. Remembrance "Antal Hadi Antallah, Laisal Hadi Ilahu", some 50 times.
13. Remembrance "Yes hayyun. Yes Kayyum. O God ", some 50 times
14. Remembrance "Yes Latif. Yes Habir. O God ", some 50 times.
15. Remembrance "Yes Rahman. Ya Rahim. O God "some 50 times.
16. Remembrance "God Hayyi" some 50 times.
17. Remembrance "Hayyi" some 50 times.
18. Remembrance "Allah, Allah, Allah Hu" some 50 times.
19. Remembrance "Hu" some 50 times.
20. The reading "Allah Allah Allah Saiunillah Salatullah Salamullah ...".
21. Furthermore, the master of ceremonies read a letter Friday, some peace and letters, such as: (a) Shalawat Jamil; (b) Shalawat Azimah; (c) Al-Fatihah is awarded to the Apostle; Adam and Eve; Friends of the Apostle; Aulia Muhaqiqin; Sheikh Abdul Kadir Zailani; the trustees (the people of devotion in Islam broadcasts, both in Arabia and outside Arabia); Resun ancestral founder of the village; or Ustad teachers who teach Islamic doctrine; Yighous Sinambik Angels guarding Wattina Haza House; and Maulana Sheikh Ahmad Khatif Sambas, initiators Saman Ratif ceremony.

Cultural Values

Based on the above descriptions, a ceremony called Saman Ratif, when examined, contain values as follows:

1. Deliberation. This value is reflected in the implementation of Saman Ratif ceremony itself. At first, this ceremony occurred spontaneously. However, recently it rarely happens (if you can not be said to have never happened again). Therefore, it is necessary and whether the ceremony should be discussed with the (discussed) by the local community leaders, such as traditional leaders, scholars, and scholars. This meant, deliberation becomes something very idealized in determining whether the ceremony is to be carried out or vice versa.
2. Togetherness. Destination ceremony is to Ratif Saman village atmosphere of peace, tranquility, and peace. The atmosphere is certainly not desirable it can be realized by one person. However, requires the involvement and cooperation of all members of the village community. Live together in a community (village) need togetherness in the face of problems affecting the village and its people. In this ceremony together will make people live well (apart from various diseases, robbery, rape, and murder). Therefore, one of the values contained in this ceremony is togetherness.
3. Religious. Saman Ratif ceremony is an active response to community groups committed to one powerful enough strength that comes from the spirit world. Disease misfortune, bad spirits, can not be mastered by all intelligence power, or wealth owned property. In this case the strength to face it, the Malays in the area Resun Saman Ratif ceremony reaffirms the essence of faith and strengthen themselves. They believe, around where they live (forests, mountains, rivers, villages), there are spirits that have a power beyond human strength. Delicate creature itself, consists of two types, namely: "black" and "white". Spirits are "white" will never interfere with humans. Not so with spirits of "black", will always interfere with humans. Only the mighty force that can drive dahsyatlah or eliminate interference from these fine creatures, namely the strength came from God. Therefore, they pray, pray silently, and ask Him to avoid the bad spirits (black jeans). As a way which is believed to convey that to God is through the teachings of Islam, in order to obtain the salvation of life. Saman Ratif ceremony is one form of business to achieve worldly salvation and the hereafter, which is implemented through behaviors that are un-Islamic. In other words, they perform this ceremony in order to get ridho from God, as to avoid disruption of black jeans and other disturbances that are secular.
4. Health physically and mentally. Religious activities very closely related to the safety of the world and the hereafter. To practice or perform religious activities is the spiritual and physical needs of "healthy". At the ceremony the participants Ratif Saman move his head when remembrance. Besides that, other than in the mosque, remembrance is also done while walking around the village. This activity can be used as a form of exercise, a positive impact on health. At the time of remembrance, the head turned from left to right repeatedly, can make the blood circulation in the head to be smooth and the neck veins become flexible. And at the time walking around the village, all members of the body will move to remove the sweat. While spiritual health gained from reading the holy verses and remembrance. If people really into the holy verses, then his soul will be calm and peaceful.Mutual assistance. Saman Ratif this ceremony is a form of a sense of togetherness and mutual help attitudes of society. Interference problems that come both from within their own environment (internal), and which came from outside (external) is a problem with that solution worked together well. Ta'un disease, the threat of robbers, and bad spirits, faced with Saman Ratif ceremony. During the ceremony, people cooperate to prepare all that is necessary at the time of the ceremony. 

 Source: http://uun-halimah.blogspot.com
Credit Photo: http://riauaksi.com

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Ceremony Metulak (NTB)

Metuak Sasak language is the word. Tulak means again. Particle me get prefix metulak a means to recover. Metaphorical meaning of his troops refused (Bahla Sasak language). When given the additional prefix to be a besen tulak se, meaning troops refuse to do the ceremony. Besentulak also means reading berzanji, a lyric praises of the Prophet Muhammad Saw.

Reading berzanji often also called syarakal which is usually done by the people of Islam in Lombok on Friday. Because held every Friday in rotation by village residents from home to home, it is often also called Friday berkelem English: overnight Friday). At each ceremony continued with the reading berzanji REMEMBRANCE OF ALLAH reading and prayer, and eat together, at least the small food and drink tea or coffee. Reading berzanji also meant to reject the troops.

In the first term "metulak" means reject troops. In a another "tulak Bahla", often also called the troops' means outbreaks (Sasak language: bahla). The type of plague outbreaks which is rejected rice, the major outbreak of livestock disease outbreaks, water buffalo and cattle, which also overrides the human outbreaks.

Implementation by all the residents of the collateral, a single ancestor and the same village come from the same parent, namely the villages in Central Lombok Pujut the main village has a tradition of ritual Metulak.

The main objective is the establishment bersentulak to reject troops for the safety of human and spiritual birth, then that must be maintained throughout the environment and its contents. Between the two very closely related, influences.

The need to be prepared for the ceremony:
a. incense, incense, sugar or red.
b. Trays contain a plate of white pulp, red pulp plate and a plate motto seong (sticky rice that are fried).
c. Bokor contains nine yellow fruit with a twist of lime betel tied with white yarn, nine stem cigarettes, tied with white yarn, thread of five colors each white, black, yellow, red and green, the last dregs chew betel (Sasak language: sembeq ).
d. Places that contain water and leaves later.
e. Enai shoots as a beacon-buoy (saweq).

Ritual objects in a row from north to south. sugar palm start from the top of that is planted in the soil as a pole, crock, brass bowl, tray and myrrh.

Along with the time that the people surrounding the followers of ceremonies at the rally about where the ceremony. They each bring empty bottles to bring water that has been blessed by a shaman as a medicine for a sick family member and to prevent the occurrence of other family members; and bring money shalawat kepeng at least 8 people each.

Stages Ceremony
Metulak ceremony held once every four years. Each time will be held, through several stages;
a. consensus
b. preparation
c. the implementation of the Prophet Joseph palm reading, prayer ceremonies, the division of water.

Implementation of the ceremony
Ceremony held for two days:
- Called the first day (jelo jait) (day preparation).
- The second called jelo gawe.

On the day of preparation (jelo jait), the organizers make the necessary preparation for the ceremony. There is terop make, but there is a build sekepat such, there is also a manifold to collect plants, which will be used as decoration selau (crock). Vegetation is rare as once ijan bote be saved if attended ceremonies for the next four years.

All the residents who intend to participate in the ceremony, both men and women, busy preparing materials for the ceremony metulak. That men make saweg and in the planting ceremony in the field while the women busy cooking to prepare food that will be under the field to the ceremony on the day of the ceremony. They each slaughtered chicken, which is used as a side dish and make suppose diverse traditional, such as sticky rice, Kolang kaling, fried banana, ash and carorot to strangle him. Yarn and money also prepared pieces, including cigarettes, betel and areca nut and its container-container used to penginang (kinangan).

The organizers of women assisted by the women busy parents tools to make the ceremony. It should be noted here, the villagers who do not participate as a nobleman participants of the ceremony, if there is between those who attend only as an organizer or as an invitation for about 5 or 6 people.

The purpose Ceremony
As a community of farmers, community Bonjeruk and his descendants are still bound by agricultural land and the environment. Especially with their ancestral land, which has close contention with their spirit, which was represented by the ancestral spirits to become the leader of their guests in the main ceremony Metulak.

The purpose of this establishment ceremony Metulak is to apply to the safety of God to be far from any danger befalling and outbreaks of plant rice, cattle and even human residents to safety along with all the natural contents.

The time Ceremony
Forebear citizen Bonjeruk now moved from Pujut to Bonjeruk approximately in the early nineteenth century. In the period of almost 150 years, the residents of the Village Bonjeruk which initially consisted of only a few families, adults have become the two villages, each village and Bonjeruk Village Ubung.

Ceremony Metulak only be done by people in the village and surrounding Bonjeruk. Implementation at the end of the tenth month or early eleventh month; according to the calculation of years Sasak once every 4 years. Sasak tribe to the letter the same year as the Year of Java was created by Sultan Agung on 8 July 1633 coincides with 1 Muharram 1043 H stated that a 1 Suro 1555.

Sasak letter is the letter Jejawan as between ethnic Sasak culture with ethnic Javanese culture is very much his resemblance, both in the various aspects of the arts and customs. Results Sahara digubah many papers in the language of Java. The official language of government and indigenous language is Java Madya. Confession of faith, prayer and incantation most spoken language in Java Pula. Unity century is the century of their time, I, year, month and jelo (day). I consists of one eight years; Alif, We had an amazing time, Jimmawal, Je, Dal, Be, Wawu and Jimakir.

The place of ceremony
Ceremony held in the field of the village located outside the village. According to the trust should place the ceremony in the field, which is located in the southeastern village, meant that can lead directly to the village of Pujut, their villages of origin. Field village used since the first field is located in the southwestern village of Bonjeruk more Lendang known as Ras.

Selection of the field as a place of the ceremony is very important considering that many of the participants, some citizens Rural almost Bonjeruk. In addition, a wide place also in need a place to load and procurement of building terop Das sekepat place or ceremonial center. Around the building that is planted many hundreds of hundred-saweq directly as a garnish.

The parties involved in the ceremony
Participants Metulak ceremony attended most of the citizens and Bonjeruk fraction, as Ubung domiciled in the Village, Village Pringgarata that most farmers. The invitation consists of a group of villagers who nobleman who rarely attend the ceremony as a participant. Meanwhile, government officials, among other Camat, Head of Section, and inspector Culture, and Dansek And Ramil.

Preparation of equipment ceremony and
Metulak ceremony was held for two days, namely, the day of preparation (jeo jait) and the day gawe (jelo gawe). For example, if jelo gawe set Wednesday, the day French began Tuesday afternoon. Similarly, when the set of ceremonies on Saturday, the French began Friday afternoon. As a note, according to tradition the ceremony is only possible time Wednesday and Saturday.

Instruments such as penginang rowah equipment, water, flowers dyeing, light incense and seed distance is provided and put in front of Kyai. Once complete all under the command of Kyai or persons designated by Kyai to lead the ceremony, start reading the Al Ikhlas three times followed by a reading of Al Fateheha and Wal Al Baqarah, then DHIKR with his "Lailahaillallah" 100 times, followed by the reading of prayer Kyai by all and less to secure it. Prayer spoken language with Arabic and Kawi.

Source:
Team Coordination Directorate General of Culture Press. 1994. Khasanah Culture Nusantara V. Jakarta: Ministry of Education and Culture.

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Traditional ceremonies Babunga Year Interest in the Upper Banjar

South Kalimantan
All the people of this village Barikin religion of Islam, although some, they still believe they are the ancestors, which they call by Datu Taruna Barikin, that they respect through ritual Babung year, with the various traditional arts that were. In addition, they also believe the Batara Kala or Sangkala, which disrupt the lives of human beings. That's why they hold a ceremony for the Year of Traditional Babunga respect for and sajen give these fine creatures that do not disturb them.

They think that all objects or creatures on earth is disturbed by the Batara Kala or Sangkala. If he is given food or sajen he does not disrupt again, so fertile plants, livestock breeds and people are not sick. They do a ceremony to honor their ancestors, and Datu Taruna Barikin Batara.

Ceremony and the stages it
Traditional ceremonies related to the events and nature of trust by the tribe in the village of Upper Banjar Barikin, Haruyan Sub-District, Central District of Upper River called Babunga Year. Babunga Year means to save or prayer to ceremony gratitude to god for all the gifts that have been obtained in the years running and the application or request any provision, either in the form of harvest, livestock and all other business, and health for the year will be.

Another word for this is Menyanggar Banua or ritual prayer to save banua or village and its residents, people, plants, animals and others in the village. Only referred to menyanggar If only, means for this special ceremony conducted for batatamba or treat the disease that are outside of logical thinking or non-medical business because of a medical cure is not. Batatamba treated by traditional means.

Babung years in a special prayer for years by residents of the Village Barikin support the traditional ceremonies, while commonly known by the tribe and the people of Banjar, South Kalimantan is the other Banyanggar Banua.

The purpose Ceremony
The ceremony is held every effort to be successful without the disturbance of any and all supporters of ceremonies remain healthy in the rest of daily life. In other words, they will be prosperous life because of fertile paddies not be disturbed by pest plants, the result will be increased. The ceremony is to provide treat Batara Kala fine or creatures that often disrupt the people and all their crops and livestock.

So basically the purpose of the ceremony Babunga Year banih this is good or rice stem, not be disturbed by the pests and their situation in the healthy, harmonious living in their village.

The time Ceremony
The ceremony is held in the year if the rice paddy fields in the successful harvest, many obtained sustenance, the disease is not contagious or their health and lives of people ruhui or not there is a harmonious cross dispute or quarrel between them.

Time after the fall months, after the full moon that is nearly 15, 16 and 18 years on the lunar calendar calculations based on the rotation or months circumnavigate the earth, namely 29 and 30 days.

The place of ceremony
Organizing the ceremony not only a place, but depending on the stages of a two-day two-night, adjusted to the ceremony being held or Babakan ritual or ceremonial stage of the running.

Technical Organization Ceremony
Organizing technical Babunga ceremonial or Dadalang Year is the mastermind, along with penabuh gamelan and the descendants of Datu Taruna Barikin, heir to this tradition. In a manipulator special ways of the ceremony and is derived from Datu Taruna Barikin that they respect.

In addition panopengan dancers or special masks are also derived Datu their ancestors, can not topenng Random dancers. Panopengan conducted the mask as the realization that receive sajen with the years to where sajen is addressed with all the special also stolen. So the technical ceremony organizers divided the two groups, in accordance with the expertise or function in the ceremony, although overall is derived Datu Taruna. They are each other there is still blood relations, comes from family support family ceremony heredity. The other participants are the only contributors who ask for protection, both from Batara Kala and from Datu Taruna Barikin it.

Involved in the ceremony
People involved in the ritual ceremony is derived support, both living in the village, and the outside. Towards the ceremony, held them notified or invited. Usually they coming to the village to conduct the ceremony with their relatives residing in the village. Sometimes they have no intent or promise a certain (nadar) for the ceremony because of this coincidence is the promise of visible results as they requested. As though they want to pay or redeem the promise that their intention when I first want something.

Preparation and equipment Ceremony
A day before the ceremony began preparations have been implemented gradually. All the raw materials that will be made cakes and other tools collected in a certain place, which is one of the participants home ceremony. Preparation is usually apply to two types of equipment or tools, such as food and equipment used, m the form of ritual tools used directly or tools supporting the ritual that must be prepared.

Implementation Ceremony
Ceremony to Maantar Ancek Penyanggaran Well Datu ceremony started around 14:00 pm, after all the preparation completed. The officer or technical ceremony under the leadership Dadalang or Modeling, ready in place of cake making and other traditional tools ceremony in sarubung. Villagers gather, as the invitation to the ceremony. They stood around a rack Penyanggaran will to cooperate in Datu Well, for the next ceremony held at the edge of the wells.

Dadalang ready to lead the ceremony with his clothes to scale shops bay pot black, black bercelana and laung or wear a black turban. Sebilah spear that was established, held by Dadalang. The train arrived Dadalang, the lead shelf penyanggaran, wear yellow; yellow shirt and trousers that shapes such as clothing Modeling.

After a spell in the finished reading with burning incense, manopeng ceremony began. Modeling masked start the ceremony while diffuse yellow rice and burning incense. At the time bamamang read or spell at the stage to the audience. Modeling impose Antul or Pantul masks, which are usually played as comical.

After the ceremony beginning, the reporting menopeng ceremony by a special mask dancers, consists of women who are experienced and know penopengan ways menopeng to Babunga Year. One by one mask in a dance by penopengan sequentially, that is Pamindu, Patih, or Timanggung Tumenggung, Science, Gunung Sari, and Amban Antul or Pantul. In the second mask with the last done by the two men, a joke.

After the ceremony menopeng and Baayun mask, a traditional ceremony Babunga Year practical is done. The invitation to each place. At the closing, after Baayun mask, forwarded by a ceremony in the small creatures to restore the smooth invited the preparation and implementation of the beginning of the ceremony, with burning incense while bamamang mention all invited to the ceremonies that have been completed and they are welcome to return to.

Source:
Team Coordination Directorate General of Culture Press. 1994. Khasanah Culture Nusantara V. Jakarta: Ministry of Education and Culture.
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Label: Ritual Ceremony
Balia Mounda ceremony in the village of Petata in Central Sulawesi
Balia Mounda is a need for religious ceremonies in the traditional treatment in the community Kaili tribe in the village of Petata, Central Sulawesi. The livelihoods of the population are farmers, such as rice paddies, fields, farm coconut, clove, raising cattle and others.

Most of the people and implement the Islamic system of mutual cooperation in various activities such as the ritual of balia mounda. The ceremony is held when it is known that in their village, there are a number of sick people who need a traditional healing. They reason to hold a ceremony led by the shaman. In the village there is a healer both men and women, in addition to some quack thing and helpmate role as a leader in the religious ceremonies.

Equipment that need to be prepared by the families of sick where the ceremony is usually the form of a building called the bantaya. Must also be prepared foods such as rice, sugar, coffee, raw materials for the offerings and others. Such ceremonies are still held up to now, as they end in September 1986.

Preparation Ceremony
Before the shaman came, the family the patient was binding the various branches complete with wood becomes one leaves the center bentaya in the pole, which is done by the shaman and adjuvant thing. Bentaya door decorated with young coconut leaves and fruit, hanging on the left and right doors.

After the shaman-healer and adjuvant thing with the patient into bentaya, a ceremony began. They have to bring all the equipment and ritual offerings. Under the limb wood complete with leaves was placed shock banana, a chopper, a store (cleaver) and three skillet (sempe) contains water mixed with leaves and flowers that should be baunya. This is done by the shaman, which men, while women adjuvant task is set offerings.

At the top of a tray placed seven plates and seven bowl of rice, which is filled with colored, one of eggs, spray betel, a matchmaker with adequate coin. On the other tray placed three plates of rice, which contains a colored egg is placed on top of it, betel betel, the money in the form of metal coil. All offerings are covered with white cloth tied over the end of the limb wood that are in the middle bentaya.

It is serving as a ceremonial call the ancestral spirits that they believe can help heal the sick. Many of the activities carried out in conjunction with the healing.

Path Ceremony
Activities in this ritual consists of several stages, enter the stage of the spirit, stage bathed in the river, cut the bananas, goat or chicken skewer, turn ember and the last boat is Carrie Underwood. In all the role of healer and very big thing. TBA lead the ceremony, while the thing to set the way for the ceremony.

Before the shaman to call the spirit, then the patient is set to sit facing the parade line-to TBA, thing, and the TBA supplies. If the patient is male, worn leather headband made of wood, whereas if women who have worn shawl with the smoked incense. TBA, and then set the thing offerings, which consist of red rice is sticky rice, black and white, and boiled eggs that have been discarded skin. It is placed on the skin of a banana leaf banana repose.

At the beginning of the ceremony to call spirits, the thing offerings while playing in the play-head on the patient read and spell. Furthermore, it is hanging on the left side of the entrance to the bentaya. Shaman woman holding a sick person in the shoulder, ear, hand, foot and a temple to spell. Each of the patient is covered by a cloth glove. Then the healer to sprinkle yellow rice on their heads while mendolu (singing) repeatedly with the spirit and purpose of call include them in the hospital.

At that time the gong and drum beaten with a fast pace. To accelerate the process of entering in the spirit of the sick, the shaman thing and dance accompanied with the libretto, the sound of drum and gong. After some time the patient began to move and vibrate as cold. Furthermore, all standing and led by the shaman thing. Dance to a drum cadence girdle the tree is there in the middle bentaya.

By the afternoon ceremony was held bathe in the river. The pain thing delivered by the river. Change clothes after the patient was entering the river the water flows, and wherefore by a shaman, accompanied ritual incantation. Next TBA solve the coconut and the water in the flush to the head of the patient, followed by coconut MAYANG division that still terkatup. MAYANG in at the last-hour to the hospital. Finish the event that set the thing offerings consisting of boiled bananas, meat, eggs and grated coconut, banana skin placed on a pedestal in a banana leaf.

Then all the pain changed clothing for a special ceremony next. With chaired by the thing they dance to drum cadence while holding the cleaver and a spear and eventually return to bentaya.

In bentaya page, the ceremony is the next crop of bananas. In place of the deliberately planted a banana and those who are sick thing led dance encircle the stem of bananas in accordance with the gong and drum rhythm, while yelling to three times.

Then the midwife thing together to sow the rice yellow banana, and the chopper handled shaman dance corral a banana jump cut banana leaves one by one until it three times. The banana leaf cut thing by immediately arrested, so not to touch the ground, then placed in a certain place. Once the witchdoctor a banana leaf cut again once the cut. Shoots that arise in the stem of banana which is still embedded in the ground in the galley with a big knife edge by the shaman, and then taken by the thing and rubbed scrape on the head of the patient as a bidder disease.

After that event the next prong of chicken or goat. This combined with the ability to prepare offerings of chicken or goat. In addition to the banana trees are still trees that are planted, the high more than 40 cm. Led by a sick thing also dance to drum cadence girdle the tree while singing.

One by one the patient turn a goat or chicken skewer in the thigh and is assisted by a midwife thing. Then the animals been displaced and blood and placed in bentaya. Furthermore, those who are sick while holding a spear, more enthusiastic and dancing to drums and appear as the spirit possessed (possessed). In situations like this thing trying to take a spear from the sick one by one. Events skewer of chicken or goat re-repeated until all sick people can turn. Events continue with coals on the fire, in place of the seven had been prepared coconut shell that was burned. The fire has started to simmer paled meetings by a number of men in a way based on the shoulder. Along with the drum sounds sick dance corral fence was human, a decision while trying to step on coals of fire. With the strength of the exceptional (in kondidi trance) they can be a decision to turn ember. Finally, heat and fire destroyed entirely suppressed.

While the rest bentaya they sing lyric-syari, while assisted by a midwife thing wipe the forehead, abdomen, hands and a circle with the blood of chickens or goats. Community believe that parts of the body rubbed with the blood is a place where human life. In addition, they also believe that every place is a place that rubbed out the disease. Then they eat together, wash your face with fragrant as a premonitory water to clean themselves from the disease.

Events of the last series of ritual healing is Carrie Underwood boat as homage to the spirits living in the sea. A day after the ceremony chicken or goat hair is finished they make offerings and prepare the boat, outrigger, a pole and then the screen is made from gaba-gaba. While the display of yellow cloth. Boat equipped with a big knife and a spear of wood. Tied to the sword as the spearhead of the pilot. Organized and prepared offerings in the tray or basket and tonda.

Finish them all and then set the home page. Bule sprinkle them with water while circumnavigate three times and say the incantation. Boat image by several men in the basket and keeping the women, toward the coast. At the beach they establish laya (where offerings) are made from bamboo with the size of one square meter and a half meters high. Laya is decorated with leaves and young coconut on one side are the stairs. In two corners of the ladder paired up with dummy made from ijuk white shirt and worn. At every corner laya installed ribbed black and white flag. Laya placed on the various offerings such as the stained rice, egg, sweet, coins and roots that have been boiled. Laya tied down in a chicken alive.

In place of offerings is planted near a bamboo that is still full branches tied the various offerings. Meanwhile, a number of women preparing the boat before leaving. They lay offerings of the same type as that placed on laya.

After the Israeli ready, the boat was encouraged to enter the sea where the boat was ready to be pulling into the sea. Once far enough, it removed a small boat and began to move towards to the blowing wind. Today is west, the more balia mounda ceremony for more than four days.

Source:
Team Coordination Directorate General of Culture Press. 1995. Cultural diversity Khasanah Nusantara VI. Jakarta: Ministry of Education and Culture.

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Balia Mounda ceremony in the village of Petata in Central Sulawesi

Balia Mounda is a need for religious ceremonies in the traditional treatment in the community Kaili tribe in the village of Petata, Central Sulawesi. The livelihoods of the population are farmers, such as rice paddies, fields, farm coconut, clove, raising cattle and others.

Most of the people and implement the Islamic system of mutual cooperation in various activities such as the ritual of balia mounda. The ceremony is held when it is known that in their village, there are a number of sick people who need a traditional healing. They reason to hold a ceremony led by the shaman. In the village there is a healer both men and women, in addition to some quack thing and helpmate role as a leader in the religious ceremonies.

Equipment that need to be prepared by the families of sick where the ceremony is usually the form of a building called the bantaya. Must also be prepared foods such as rice, sugar, coffee, raw materials for the offerings and others. Such ceremonies are still held up to now, as they end in September 1986.

Preparation Ceremony
Before the shaman came, the family the patient was binding the various branches complete with wood becomes one leaves the center bentaya in the pole, which is done by the shaman and adjuvant thing. Bentaya door decorated with young coconut leaves and fruit, hanging on the left and right doors.

After the shaman-healer and adjuvant thing with the patient into bentaya, a ceremony began. They have to bring all the equipment and ritual offerings. Under the limb wood complete with leaves was placed shock banana, a chopper, a store (cleaver) and three skillet (sempe) contains water mixed with leaves and flowers that should be baunya. This is done by the shaman, which men, while women adjuvant task is set offerings.

At the top of a tray placed seven plates and seven bowl of rice, which is filled with colored, one of eggs, spray betel, a matchmaker with adequate coin. On the other tray placed three plates of rice, which contains a colored egg is placed on top of it, betel betel, the money in the form of metal coil. All offerings are covered with white cloth tied over the end of the limb wood that are in the middle bentaya.

It is serving as a ceremonial call the ancestral spirits that they believe can help heal the sick. Many of the activities carried out in conjunction with the healing.

Path Ceremony
Activities in this ritual consists of several stages, enter the stage of the spirit, stage bathed in the river, cut the bananas, goat or chicken skewer, turn ember and the last boat is Carrie Underwood. In all the role of healer and very big thing. TBA lead the ceremony, while the thing to set the way for the ceremony.

Before the shaman to call the spirit, then the patient is set to sit facing the parade line-to TBA, thing, and the TBA supplies. If the patient is male, worn leather headband made of wood, whereas if women who have worn shawl with the smoked incense. TBA, and then set the thing offerings, which consist of red rice is sticky rice, black and white, and boiled eggs that have been discarded skin. It is placed on the skin of a banana leaf banana repose.

At the beginning of the ceremony to call spirits, the thing offerings while playing in the play-head on the patient read and spell. Furthermore, it is hanging on the left side of the entrance to the bentaya. Shaman woman holding a sick person in the shoulder, ear, hand, foot and a temple to spell. Each of the patient is covered by a cloth glove. Then the healer to sprinkle yellow rice on their heads while mendolu (singing) repeatedly with the spirit and purpose of call include them in the hospital.

At that time the gong and drum beaten with a fast pace. To accelerate the process of entering in the spirit of the sick, the shaman thing and dance accompanied with the libretto, the sound of drum and gong. After some time the patient began to move and vibrate as cold. Furthermore, all standing and led by the shaman thing. Dance to a drum cadence girdle the tree is there in the middle bentaya.

By the afternoon ceremony was held bathe in the river. The pain thing delivered by the river. Change clothes after the patient was entering the river the water flows, and wherefore by a shaman, accompanied ritual incantation. Next TBA solve the coconut and the water in the flush to the head of the patient, followed by coconut MAYANG division that still terkatup. MAYANG in at the last-hour to the hospital. Finish the event that set the thing offerings consisting of boiled bananas, meat, eggs and grated coconut, banana skin placed on a pedestal in a banana leaf.

Then all the pain changed clothing for a special ceremony next. With chaired by the thing they dance to drum cadence while holding the cleaver and a spear and eventually return to bentaya.

In bentaya page, the ceremony is the next crop of bananas. In place of the deliberately planted a banana and those who are sick thing led dance encircle the stem of bananas in accordance with the gong and drum rhythm, while yelling to three times.

Then the midwife thing together to sow the rice yellow banana, and the chopper handled shaman dance corral a banana jump cut banana leaves one by one until it three times. The banana leaf cut thing by immediately arrested, so not to touch the ground, then placed in a certain place. Once the witchdoctor a banana leaf cut again once the cut. Shoots that arise in the stem of banana which is still embedded in the ground in the galley with a big knife edge by the shaman, and then taken by the thing and rubbed scrape on the head of the patient as a bidder disease.

After that event the next prong of chicken or goat. This combined with the ability to prepare offerings of chicken or goat. In addition to the banana trees are still trees that are planted, the high more than 40 cm. Led by a sick thing also dance to drum cadence girdle the tree while singing.

One by one the patient turn a goat or chicken skewer in the thigh and is assisted by a midwife thing. Then the animals been displaced and blood and placed in bentaya. Furthermore, those who are sick while holding a spear, more enthusiastic and dancing to drums and appear as the spirit possessed (possessed). In situations like this thing trying to take a spear from the sick one by one. Events skewer of chicken or goat re-repeated until all sick people can turn. Events continue with coals on the fire, in place of the seven had been prepared coconut shell that was burned. The fire has started to simmer paled meetings by a number of men in a way based on the shoulder. Along with the drum sounds sick dance corral fence was human, a decision while trying to step on coals of fire. With the strength of the exceptional (in kondidi trance) they can be a decision to turn ember. Finally, heat and fire destroyed entirely suppressed.

While the rest bentaya they sing lyric-syari, while assisted by a midwife thing wipe the forehead, abdomen, hands and a circle with the blood of chickens or goats. Community believe that parts of the body rubbed with the blood is a place where human life. In addition, they also believe that every place is a place that rubbed out the disease. Then they eat together, wash your face with fragrant as a premonitory water to clean themselves from the disease.

Events of the last series of ritual healing is Carrie Underwood boat as homage to the spirits living in the sea. A day after the ceremony chicken or goat hair is finished they make offerings and prepare the boat, outrigger, a pole and then the screen is made from gaba-gaba. While the display of yellow cloth. Boat equipped with a big knife and a spear of wood. Tied to the sword as the spearhead of the pilot. Organized and prepared offerings in the tray or basket and tonda.

Finish them all and then set the home page. Bule sprinkle them with water while circumnavigate three times and say the incantation. Boat image by several men in the basket and keeping the women, toward the coast. At the beach they establish laya (where offerings) are made from bamboo with the size of one square meter and a half meters high. Laya is decorated with leaves and young coconut on one side are the stairs. In two corners of the ladder paired up with dummy made from ijuk white shirt and worn. At every corner laya installed ribbed black and white flag. Laya placed on the various offerings such as the stained rice, egg, sweet, coins and roots that have been boiled. Laya tied down in a chicken alive.

In place of offerings is planted near a bamboo that is still full branches tied the various offerings. Meanwhile, a number of women preparing the boat before leaving. They lay offerings of the same type as that placed on laya.

After the Israeli ready, the boat was encouraged to enter the sea where the boat was ready to be pulling into the sea. Once far enough, it removed a small boat and began to move towards to the blowing wind. Today is west, the more balia mounda ceremony for more than four days.

Source:
Team Coordination Directorate General of Culture Press. 1995. Cultural diversity Khasanah Nusantara VI. Jakarta: Ministry of Education and Culture.

Read More