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| Karo Ceremony |
RUANG BUDAYA PADA UPACARA KARO
DI DESA NGADAS, TENGGER (english)
Hammam Rofiqi Agustapraja, ST., MT.
Abstract
Ngadas village is one of the villages
inhabited by Tengger tribes, people life in Ngadas village still accord with
culture and hereditary tradition of Tengger tribes. Several rituals and beliefs
also existed in Tengger tribes, such as Karo ceremony. Problems occurred when
there were more people live in Ngadas village, but this is not balanced with
unfoldment of village area, considering location of this village within region
of Conservative Forest, lies in mountain area of Bromo-Tengger-Semeru and by
local government or related agency in this matter would be Forestry Agency, has
limited the area of Ngadas village, thus making Ngadas village become more
dense. One problem occurs would be how they could hold ritual-ceremony in
religious-beliefs such as Karo ceremony in such a limited place? Through
phenomenological study and viewed from space establishment theory, this study
was expected to be able in giving description concerning space establishment
that used for cultural ritual Karo ceremony by Ngadas villagers, Tengger.
Keywords: Ngadas village, Karo ceremony, space-culture
Ngadas village administratively lies in Kecamatan
Poncokusumo, Malang Regency, East Java Province. People in Ngadas village are
the only Tengger tribe that lived in Malang regency area. According to the
saying of village elders, Ngadas village established around 1794, emerge from
runaways of Majapahit people, since there is exhortation from the Kingdom and
new religion that is Islam. Those that still want to hold on their beliefs run
into Tengger mountain. At first they only inhabited lower part of mountain
slope at about 600-1200 m asl. In time, at mid-eighteen centuries, coerced
cultivation program by Netherland has made almost all slope area to become
coffee plantation, in which coffee is a superior commodity expected from this
program. Strong influence from this program has cause several people lives in
mountain slope conduct a migration to stay in upper mountain slope or at about
1200-2500 m asl. This was done to avoiding outer community influence and to
keep maintaining a tradition held by the community since Majapahit era (Hafner,
1999). This also occurs to the people of Ngadas.
Different with general
Tengger people that hold Hindu as their religion, Ngadas people mostly
Buddhist, this was happening since people of Ngadas village has been isolated
from access and relationship with other village, particularly with other
Tengger village. Thus sense of belonging own by its people has shaped kinship
system formed based on territory. Other than that, for Tengger people,
particularly those lived at Ngadas village, marriage system commonly endogamous
with the objective to maintain Tengger ethnicity.
People of Ngadas
lives in a place administratively called a village, lead by a Kepala Desa
(village chief) which is selected by the people, and would hold this position
for lifetime. In ritual culture-religion, people of Ngadas would be lead by a
Dukun, and this dukun was inherited from prior dukun and cannot be represented
by others. Each ritual ceremony at Ngadas village should be lead by a dukun and
thus the role of dukun is highly important in their social-cultural life of
this people.
People of
Ngadas have knowing four kinship bonds:
- Sa‘omah. Kinship in the form of core family
- Sa‘dulur, Additional member of family such as grandparents, uncles, aunts, cousins, niece-nephew, etc.
- Sa’deso Kinship group of whole village
- Wong Tengger Largest kinship group that covers whole clan
Social-cultural factors in kinship relationship existed in Ngadas village
has highly affecting the formation of micro and macro spatial pattern of
village. This could be seen when they conduct ritual-religion ceremonies,
either in the level of Sa’omah, Sa’dulur, Sa’deso or the largest
kinship Wong Tengger, they would form a common space as cultural space
that is space used as their traditional ritual location.
These ceremonies
are:
1.
Kasada Ceremony, The Largest Tengger’s Ceremony;
2.
Karo Ceremony, Karo festival or Karo feast day;
3.
Unan-Unan Ceremony, The ceremony is held once in 8 years of experience;
4. Barikan Ceremony,
held after the earthquake
hit, the disaster eclipses, or other events that affects life villagers;
5.
Pujan Mubeng Ceremony.
This Ceremony held in the ninth month or Panglong Kesanga, on the ninth
day after the full moon;
6.
Birth Ceremony;
7.
Entas-Entas Ceremony;
8.
Tugel Kuncung or tugel
gomba Ceremony;
9.
Marriage Ceremony;
10.
Death Ceremony;
11.
Liliwet Ceremony.
Large ceremony
within clan such as Upacara Kasada conducted by people of Tengger in the
crate of Bromo Mountain.
While Karo ceremony,
Unan-unan, Barikan, Pujan Mubeng is ceremonies within village (Sa’deso)
but also use agenda of Tengger people.
For Birth ceremony,
Entas-entas, Tugel Kuncung/Tugel Gomba, Marriage, Liliwet, is ceremony
of Sa’dulur and Sa’omah, in this matter it only covers small
kinship.
This study was
conducted to found out how does space formulation used to conduct ritual
cultural-religion existed in Ngadas village? It could be used as guidelines
description to conserve this space existence as part of their ritual
cultural-religion.
According to Dharmojo et al in Sugiarto (2006:27), there are several
opinion tries to define space:
- Space is a place; a dynamical location with things
directly related and has qualitative meaning in its use;
- Space in its concern with behavior is a place to
interact between human that has activities and behavior;
- Space established with ingredients and structure so
that there will be hole for human activities;
- Space in its relevance with psychology that is space
related with perception of its actor’s egocentricity, that space would be
depending on its experience diversity, where the same place would be
addressed differently by each person.
According to Robinson (2004) that explains hierarchy of space, suggesting
as follows:
- Public civic domain, was such as main road in which
some people could gather, 500 people and more (foreigner domain, open for
public access, in which everyone could enter);
- Public neighborhood domain, was such as main road or
side road that form sub-part of bigger urban region, regional unit of
100-500 people (domain in which everyone could go or be at this place with
certain reason);
- Semi-public (collective domain), was such an estate
road that contain about 5 until 30 people (a place in which everyone could
be there for a reason, but neighbors could feel when there is people
coming without any objective and thus look suspicious, and they would feel
uncomfortable);
- Semi private domain, was such as grass yard, front
porch or entrance (area side by side with private area controlled by
inhabitant and when someone gain entrance without permission would create
particular sanction from inhabitant);
- Private domain was such as living room, kitchen or
dining room that generally used by 1-6 people in the house;
- Semi-intimate domain was a place such as hall related
with bedroom and bathroom;
- Intimate domain was such as bedroom or bathroom (an
exclusive domain for individual and other should gain permission to enter).
According to Lang
(1987), common space would give opportunity for people in meeting others but to
realize this, it would need several catalysts. Catalyst could be done
individual by bringing people together in an activity, discussion or general
topic. Common space could an open or closed area. According to Rustam Hakim
(1987), open space basically is a good neighborhood either individually or in
group and could be used by public (everyone).
According
to Kamus Bahasa Indonesia, Budaya (cultural) could be defines as mind;
thought; human thought. While realization of culture according to Koentjaraningrat
(1990) in Adinugroho (2003:19), there is 3 form of culture, that is:
1.
Ideal form; as a complex of ideas, concepts, values, norms, rules; mostly
refers to as culture system;
2. Behavioral form; as a complex of human activities;
typically refers to as social system;
3. Physical form; as human craft which refers to as physical
culture;
Ideal form
|
Behavioral form
|
Physical form
|
Think à idea
|
Doing à Norms
|
Moving à Thing
|
as a complex of ideas, concepts, values, norms, rules;
mostly refers to as culture system
|
as a complex of human activities; typically refers to as
social system
|
as human craft which refers to as physical culture
|
Mentifact
|
Socifact
|
Artifact
|
Abstract, behavior, Arranging, giving, requiring,
|
Social system, human activities, human
interactive.
|
Physic, concrete
|
Religious beliefs, Folklores.
|
Rules, Customs, Rites, Ritual.
|
Building, Artifacts, Object d’art.
|
|
According to the above literature review, we could define
that culture space is a or several places, which has relation with attitude,
that is space as interaction place between human in activity and human with
attitude while holding some human thought in the form of tradition and
provision, enacted in certain period (as long as tradition was hold).
Material and Method of Study
Method used in this study is analytic descriptive method,
with descriptive study aimed to seek factual information in order to create
imaging in field, and by seeing phenomenon existing on the field, and these
findings would be analyze to obtain data inferences.
Result and Discussion
Village Existence: People of Ngadas village divided their village with Head
Zone, Body Zone and Feet Zone.
1.
Head Zone, is a sacred Zone, area located highest among all and used particularly
as their praying location. In this place there were Padanyangan, Sanggar Pemujaan, Village Cemetery, and Pure.
2.
Body Zone, is a public zone, this was meant for public activities area, with
schools (elementary and junior high) and also village hall.
3.
Feet Zone, is residential zone that covers all people of Ngadas
This zoning was also influencing the life of
social-cultural people of Ngadas, such as, they would only able to establish
their residence at feet zone and not unfolded it into sacred zone.
In sacred zone there is also custom rules, that is no
entrance in Padanyangan except
together with dukun as their religion leader.
This zoning was also function to protect their cultural
intactness including when Islam enter the village, they didn’t want to put
religious building (in this matter, mosque) other than their building at sacred
zone, but they put it in feet zone since they didn’t think of it as sacred
building.
Cultural Space
At Ngadas village there is a very important space (room) as ritual
location (other than places at sacred zone: Padanyangan, Pure, Sanggar
pemujaan, Public Cemetery), these were important places since it is the
requirement to have ritual legitimation, although those places didn’t assumed
to be sacred in normal days, and this places becoming important when ceremonies
was held. These places are:
1. House of Village Chief: Ngadas village
didn’t have Special House of Village Chief. This house lies in feet zone and
portraying common villager that carry the confidence of people in becoming
village chief.
However, each ceremony in village
scale, always started from Ngadas village chief’s house named Bapak Kartono.
These ceremonies would include: Karo, Unan-unan, Barikan, Pujan Mubeng.
These activities would use terrace and side yard about ± 300 m 2, field that use to be
semi-public has become public zone during this ceremonies.
Thus, role of village chief in
this area is highly important, that is as massa gatherer before implementing
subsequent ritual.
2. Village road: Ngadas village also held two main road, that is main road
that divided the village and common road that become road that connecting this
village with another village.
Other than
circulating facilities, these roads would also held cultural space for custom
ceremonies that is circulation space from the house of village chief toward
sacred zone (Padanyangan).
3. Public/Village Cemetery: In general, this
cemetery is no different than any other cemetery, with its vast area of land
containing parallel tombs, but on certain days in which ritual was held, this
place would become common space-cultural space, since the center of all
village-wide activities would end up in this place.
Normally, they would
hold dining festive and entertainment (tayuban)
in here. In which each family would create their own “space” to gather in their
family tomb. According to them, if they had bad or good times, they should
always remember about their ancestral (family tombs).
Formation of Cultural Space in Karo Ceremony as Ritual in Ngadas Village
This ceremony was held for 7 days, and held for ceremonial meal that
involving all village officials and its people. Space being used in this
ceremony would be house of village chief, village roads and village cemetery.
House of village chief
was chosen as the place to hold this ceremony since the villager trust the
village chief as their protector, thus by holding it in his house this would
function as respect. Compared with other kind of activities, Karo ceremony is
participatory by their people, either in funding and labor. From funding, to
hold this Karo ceremony most villagers would have to pay about Rp 75.000 for +
350 KK. Meanwhile, for cooking labor in kitchen, it would use all villagers’
labor.
Considering that Karo
ceremony last for 7 days, below was ritual schedule and cultural space that
being formulated.
DAY 1
At 18.00:
First day of Karo ceremony was started when sun has set;
this was due to Java days started when the sun has set. Activity held would be Tari
Sodoran that is such as traditional dance followed by people of Ngadas
village and this would last until the sun rise. Place used is yard of village
chief’ house.
Tari Sodor is symbolization movement of the beginning (process) of human which
being visualized with movement considering polite behavior. Tari Sodor
was done by people from village of Tengger tribe inhabiting Bromo Mountain.
Dancer would use sodor (stick) in which during its climax would spurting
seeds symbolizing fertility. Tari Sodor only performed in
traditional ceremony of Karo. Dancers could be paired in males, but also could
be paired between man and woman.
Other than, Tari Sodor, as
complement there would be food and drinks, this could be consume by anyone who
feel hungry, and to separate between place of Tari Sodor and place to
eat there would be only separating fabric. Food provision was done by people of
Karo village, either the one who cook or preparing food, and space used would
be large kitchen provided by village chief of Ngadas.
DAY 2:
At 09.00: Second day
started when each family head brought food wrapped in banana’s leaf, this
wrapped food consist of rice, market snack (jajan pasar) and banana.
Food
collection would be done at front terrace of village chief which has been
spread by tarpaulin and enacting order thus family not yet called would have to
wait on the street side.
At 10.00: After all
wrapped food was collected, dukun would be praying on it for about 15 minutes.
When this has been done, this wrapped food would be grabbed for ‘alap berkah’
or gaining luck.
At 11.00: After
grabbing food, dukun would come to each house and every door to door to pray
for the safety of the family, and this ritual would be stopped when it is
struck afternoon and would be continued by the day after.
DAY
3 and 4
Dukun would have to complete visitation toward people’s
house, consist of no less than 350 KK (family head).
DAY 5 and 6
There is no particular ritual; only each family would
visit their neighbor, and their relatives, such as when Iedul Fitri holiday for
Moslems.
DAY 7:
This would be the peak of ritual activity in Karo ceremony
of Ngadas village, or called as SADRANAN / NYADRAN
At 09.00 : Ngadas
officials would gather in the house of village chief, and there would be an
activity for entertainment “Jaran Joget” as one ritual instrument, which
become genuine culture of Ngadas village. For people of Ngadas, they would come
to Village Cemetery while carrying food and their best clothes, this activity
would be started when “Jaran Joget” and village officials would enter
Village Cemetery. During their way, “Jaran Joget” would show their
action along the village road.
At 12.00 : “Jaran
Joget” and village officials would arrive in village cemetery and showing
its action, with all villagers preparing food, they gather above the tomb of
their own ancestor/parents.
At 12.30 : There is
short speech from village official, and then dukun desa would pray for the
safety and bless of the village and ended with dining festive, complemented
with “Tayuban” on stage build in Village Cemetery.
After this dining
festive, all villagers would go back to their own home.
Conclusion:
Formation of cultural space occur during Karo ceremony,
started with villagers who hold custom-culture norms existing at Ngadas
village, in which people would adjusting themselves with the existing space,
and there would be form a cultural space for Karo ceremony ritual. Thus, local
custom role in space formation has become a standard
Bibliography
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Indonesian Language Dictionary. The language Centre of The Ministry of
National Education.
Lang, Jon.(1987). Creating Architectural Theory:
Van Nostand Reinhold, New York
Robinson, Julia w. (2006). Institutional space, domestic space and revisiting
territoriality with space syntax, university of minnesota. www.undertow.arch.gatech
Sugiarti, Atik. (2006). Space Function Changes in Bag Home Industry
in Tanggulangin, Sidoarjo, Proposal Seminars, Malang, Department of
Architecture, Faculty Of Engineering, University of Brawijaya (not published)
Adinugroho, Singgih (2003). The Influence Of Socio-Cultural Factors
Against Form And Spatial Space In Kudus Mosque, Thesis. Semarang. Diponegoro University
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RUANG BUDAYA PADA UPACARA KARO DI DESA NGADAS, TENGGER
Sumber : http://hamiqi.blogspot.com/2013/02/ruang-budaya-pada-upacara-karo-di-desa.html#ixzz2Z0kQJu9w
RUANG BUDAYA PADA UPACARA KARO DI DESA NGADAS, TENGGER
Sumber : http://hamiqi.blogspot.com/2013/02/ruang-budaya-pada-upacara-karo-di-desa.html#ixzz2Z0kQJu9w
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