INTRODUCTION
Bugis
Bone people hold a variety of unique and cultural aesthetics that are highly
respected and highly regarded. One of the cultures that still exist and color
the social life of Bugis Bone people is mattompang arajang ceremony. Matompang arajang ceremony is a traditional ceremony that is still
maintained by bugis bone people. The ceremony took
place for generations as a reflection of the sustainability of bone royal
heirlooms called arajang. Matompang
arajang ceremony has been conducted since the reign
of La Ummasa�
The 2nd King of Bone even today is still done every year. This is
because the Bone community is well aware of the values of local wisdom
contained in this matompang arajang
ceremony has a very important meaning for the life of bugis
bone community
(Syam, 2020).
Mattompang arajang is a sacral traditional ceremony by purifying bone
royal heirlooms. Heirloom objects that are displayed include Teddung Pulaweng (golden
umbrella), Sembangeng Pulaweng
(gold sash), Kelewang LaTea
Riduni, Keris La Makkawa, La Salaga, Alameng Tata Rappeng (Traditional
weapon of seven or ade'Pitu). Washing bebda pusaka using 7 (seven) well
water located in Bone Regency, namely purani bubung, bubung bissu, bubung lacokkong,
bubung la garoang, bubung toro, bubung itello, and bubung manurung. The seven wells were collected as cleaning
materials for the heirloom objects. Where the process of cleaning arajang is carried out by the bissu
witnessed by the Bone Customary Council as well as religious and community
leaders.
As
a highly respected social community and has involvement in the implementation
of mattompang arajang
ceremony, Nurlina Syahrir bissu describes has several
social functions which in this case are:
a. In its social function as a caretaker, nurse, and bearer of various
heirloom objects commonly referred to as arajang, bissu have full authority in keeping the heirloom objects
that are considered sacred because of their position which is also considered
as a sacred community in Bugis society in general.
b. In its social function as the leader of ritual events, the bissu community is seen as having a consecrated soul so
that they are considered capable of penetrating transcendental boundaries that
connect them with the spirits of the ancestors even to the Creator. For
example, in certain ceremonies with a very strong cultural dimension such as
the Mattompang Arajang
ceremony, the role of bissu as the leader of the
ritual is still maintained in traditional ordinances.
c. In its social function as a shaman who in Bugis
terms is commonly known as sanro, the bissu community is believed to have a deep knowledge of
medicine because they are essentially seen as a community that has gained a lot
of knowledge from the Creator as a logical consequence of their choice to devote
themselves to the Creator by keeping a distance on worldly things.
d. In its social function as a guide for people who are getting married, the bissu community is considered to have a discerning view in
understanding the relationship between men and women that will later be tied in
a very sacred marital bond. In the process.
The
various social functions of the bissu
community above show that they have a very good position in the social strata
of bugis bone community in particular and bugis community in general. However, over time, the level
of dependence on the bissu community is decreasing
due to several factors such as the number of bissu
itself has been reduced in quantity, the more difficult access to be able to
find a bissu figure because of their hard-to-reach
presence, and such. This is in line with what is stated by (Rahman,
2006), even if there is Bissu found now his role has also shifted, no longer as a
clergyman, but some of them are only as leaders of ceremonial traditional
ceremonies, and become brides and ceremonies and traditions that accompany it.
There
are several studies related to the theme of this study, namely: Symbolism In
The Ritual Speech In Mabbolo Ceremony Of Towani Tolotong In Amparita, Sidrap Regency (An
Anthropolinguistic Study) by Astuti Akkas (Akkas, 2019). From this research shows that mabbolo ritual
ceremony held in Amparita Village, Sidrap Regency is an annual activity conducted every January
to ask god for protection. Mabbolo
ceremony has a mantra spoken by Uwatta or Uwa‟ as the main character or
as the leader of the towani tolotang
community ritual. Mabbolo. Mabbolo
rituals also have moral values and symbols that it
has a meaning that has a relationship with human life.
Title
"Culture of Bone Sere Bissu Maggiri
Regency
(Anita et.al, 2016). This paper concludes that
one of the activities or rituals that are often performed bissu
in Bone Regency itself is Sere bissu Maggiri. Sere bissu Maggiri is a dance performed by a bissu,
therefore this dance is also known as mabbissu dance.
Bissu is a male woman (transvestite) in Bugis belief
who is entrusted to be the liaison between the gods in the sky and ordinary
humans. Maggiri itself means poking kris into the
body of bissu, especially to vital areas such as the
neck, abdomen, and wrists. The bissu who perform this
dance performance are considered to be possessed by spirits and get immune
abilities to sharp weapons.
Research
on Sere Bissu rituals in matompang
arajang ceremony is important because no research has
been found that explores in detail that fits the theme. A number of studies
have been conducted, only reviewing the implementation and meaning of matompang arajang ceremony in
general only. The research does not analyze the implementation alone, but
rather decients the symbolic meaning of the Sere Bissu ritual contained in the matompang
arajang ceremony. Thus there
is a difference between previous research and this study.
METHOD
Research
on the symbolic meaning of Sere Bissu contained in
the ceremony matompang arajang
conducted by the Bugis Bone community is qualitative with an ethnographic
approach based on informant data. The determination of informants was chosen
purposively, where researchers were more likely to choose informants who knew a
lot about matompang arajang
ceremonies. The informant was chosen based on the experience and knowledge of
the matompang arajang
ceremony, namely bissu, where all matompang
arajang activities are conducted by bissu, and the customary council. The informant chosen to
be interviewed in depth. The results of the study will be presented in the form
of written words in the description of the informant and observable behavior
about the ritual of Sere Bissu in bugis
bone culture, especially matompang arajang ceremony.
In
the process of data collection used interview guidelines or question grids as
the basis for the formulation of questions. The research lasted for three
months (January-April) in 2021 during the covid 19 pandemic. At the time of
data retrieval, researchers conducted interviews directly to informants. Informants
who participated in this study were interviewed for willingness and awareness.
Questions are asked one by one openly in the atmosphere inside and outside the
house. Some of the interviews were conducted via chating
via WA and video calls. Informants are asked to share their experiences during follow or engage in matompang arajang
ceremony. At the same time probing is done, which is a way of or investigate the answers given from the informant. then the researcher
conducts a review of the informant that is to ask the informant again for the
validity of the data obtained from the interview results.
The
data is analyzed through three stages, namely: (1) data restatement, conducted
by referring to interview excerpts based on the informant's point of view, (2)
the description of the data, conducted to show the tendency of data concerning
the symbolic meaning of Sere Bissu rituals in the matompang arajang ceremony, and
(3) the process of data interpretation is carried out with regard to the
context of the process, behavior and actions that are the basis in this
research. The three stages of the analysis become the basis for drawing
conclusions. Data taken from informants become supporting and supporting data
that is mutually corroborating sourced from observation and documentation.
RESULTS
AND DISCUSSION
1.
Mattompang Arajang Ceremony
In its
implementation, Mattompang Arajang
ceremony is carried out with several stages that are related to each other
which in this case can be described as follows:
a.
Preparation of Mattompang Arajang
Ceremony
1)
Mappangolo
Mappangolo is the preliminary stage of the implementation of the ceremony Mattompang Arajang marked by the
efforts of the bissu through their representatives to
inform the king or the local government that it is time for the ceremony mattompang Arajang will be re-implemented.
2)
Mappesabbi
Mappasebbi can also be interpreted by mappetabe
that is to tell something as well as ask permission to the parties who have
authority over what will be done in daily life.
3)
Mattola Bala
Mattola Bala is a series of ceremonies
mattompang Arajang as a
form of request to the Creator so that the process of implementation of the
ceremony Mattompang Arajang
can run smoothly in accordance with what is expected.
4)
Marekko Ota
Marekko ota or offering which in this
case is ota or betel leaf.
b.
Mattompang Arajang
Ceremony
1)
Malekke Toja
Picture
of �Malekke
Toja
The next stage performed in the implementation of mattompang
arajang ceremony is malekke
toja which means water collection which will be used
in washing relics of Bone Kingdom relics that are purified in the
implementation of Mattompang Arajang
ceremony. In
its implementation, the water that can be used for this purpose is only water
obtained at some wells that in this case are bissu
wells (Bissu ridges) located in Barebbo
Subdistrict, Parani wells (bubung
Parani) located in Lamo Ape
Village Palakka Subdistrict, Laccokkong
wells (Laccokkong bubung)
in Tanee Riattang
Subdistrict, Tello' wells (tello') located in Tanete Riattang Subdistrict ,
toro well (bubung Toro) is located in Tanete Riattang Timur
Subdistrict, La Garoang well (La Garoang
bubung) in Tanete Riattang Subdistrict, and Manurung
well (bubung Manurunge) are
in Tanete Riattang
Subdistrict. While the Kingdom of Bone still stands firm with its
fortifications in the past as a sovereign Kingdom, the wells are considered
sacred wells that have sacred value for the process of self-purification that
is believed to be hereditary.
2)
Mappaota
Picture of Mappaota
The
next procession is mappaota where the indigenous
stakeholders who are trusted to arrange the implementation of the ceremony Mattompang Arajang and bissu representatives face the regent of Bone as the device
of the leader of the highest local government bone district to inform that the
implementation of the ceremony Mattompang Arajang will be held soon. In the implementation of the
ceremony Mattompang Arajang which is currently handled by the district
government Bone as the person in charge, usually the role of the
customary stakeholders is carried out by the head of the relevant office,
especially those who handle cultural issues and preservation. This procession
is called mappaota because the stakeholders or heads
of related agencies, especially those who handle cultural issues and
preservation with their entourage from bissu present
betel leaves (ota leaves) that are placed on a cup at
the Bone regent as a form of tribute. The sentences used in this process:
Bissu : "maraja addampeng
batara tungke'na Bone: saniasani arajangna Bone maelo ritompang nassisabbingi tuana malebbikeng"
Regent:
"kuru' sumange 'lekkeni
mai lamarupe'"
Means :
Bissu : �I apologize to the supreme leader of Bone.It's
time for Bone's arajang to be cleansed witnessed by
you your majesty.�
Regent: "Yes,
do it."
The meaning of the
above sentence that sacred objects (arajang) which is
a sacred heritage of the Bone Kingdom is a symbol of dominance where the king
with his authority is respected by the Bugis Bone community. The customary
council or bissu asked the Regent of Bone for
permission to clean the heirloom (Alifah, 2017) In the process of mappaota, it is illustrated how the dialogue between bissu as a community that has been trusted in terms of the
implementation of mattompang arajang
ceremony reported related to the implementation of the annual ritual.
3)
Memmang To Rilangi
Memmang To Rilangi
Images
Memmang To Rilangi is one of the series of mattompang arajang ceremony where
the bissu as a community that is believed to have the
ability to communicate with the torilangi language to
read mantras as a permit application so that relics of the Bone Kingdom will
soon be taken from its place for a while in order to be sanctified as an annual
ritual that has colored the life of Bugis Bone from time to time. Memmang To Rilangi's Procession done by sounding a set of sounds such as ana baccing,
buttons, drums, gongs, and others while the bissu
that has been determined to do sere alusu.
Memmang to rilangi procession is a procession that has a
trendsendental meaning in strengthening the spirit of
the parties who will be directly involved in the purification of heirloom
objects so that they avoid various disturbances that in impede the
implementation of their duties. With a procession of memmang
to rilangi that bridges the communication between the
grounded underworld and the world above that perpetuates them ask the Creator
so that they always get guidance and protection so that all series of
Ceremonies Mattompang Arajang
can be carried out smoothly from start to finish.
4)
Mattompang Arajang
Mattompang Arajang
Images
The
procession of mattompang arajang
is the core event of many series of events that accompany the implementation of
mattompang arajang
ceremony. It can be said that this procession of mattompang
arajang is the culmination of various values that are
imanen in the implementation of mattompang
arajang ceremony. In its implementation, heirloom
objects of bone kingdom that have been moved from their storage and ready to be
sanctified are taken to pattompang who are ready to
purify the heirloom objects. The procession was carried out by continuing to
beat the drums of bali sumange
which further adds to the sacred value of the procession, especially when Puang Matowa who is the vice
chairman of adat took him to pattompang
to be sanctified.
The bissu also did not miss to add to the sacred value of the
procession by continuing to perform sere bissu with a
movement that can be said to have passed through their trans physical
consciousness and has transformed into their trans ruhaniyah
by continuing to surround the pattompang who are
purifying relics of the Bone Kingdom that are sanctified.
5)
Ma�tinro Arajang
Ma'tinro Arajang
Images
The next
procession in the implementation of mattompang arajang ceremony is ma'tinro arajang where the relics of bone kingdom heritage that have
been purified and then put to sleep in its original place. In the procession ma'tinro arajang, the heirloom
objects are recited mantras using the language to rilangi
which is also commonly referred to as mamemmeng. The
procession of ma'tinro arajang
at the ceremony of Mattompang Arajang
can be illustrated by the form of sacred communication conducted by parties who
have been directly involved in the implementation of mattompang
arajang ceremony to the spirits of the ancestors who
are believed to keep the relics of bone kingdom heritage tersbut
that a series of processions mattompang arajang has been carried out. Therefore, the heirloom
objects are then returned to their original place. The sentence used to restore
the heirloom, namely:
Bissu: "purani ripepaccingi
lamarupe' namaelo'ni rilekke maradde 'rionronna."
Regent: "talekkeni mai lamarupe'
nameradde 'rionronna."
Means :
Bissu: "Arajang has been cleansed and will be
brought back to his place."
Regent: "Take arajang to its original place well."
The meaning of the
above sentence is to speak of the bissu report to the
Regent after the arajang is cleaned and ask
permission to return the heirloom in its place (Alifah, 2017). The cleaned arajang needs to be rested in a sleep cycle, which in the
context of sacred communication between the regent as a vertical-coordinated
figure with his powerful social functions with bissu
as a representative of Bugis Bone in general who is horizontal-subordinate with
his social functions mastered, which is sound. Sleep in this context can be
understood that when the procession mattompang arajang carried out, there is an active activity that is
dialectical in it, especially between the arajang di-tompang with the parties directly involved in it which is
very sacred without denying the existence of a profann
dimension. In that context, various symbols that are faithless in both formal
objects and material objects from one stage to another perform the process of
transforming symbolic values in the social life of Bugis Bone. When the arajang is re-awakened where it will be rebuilt at the
ceremony Mattompang Arajang
the following year, the value is expected to continue to manifest in their
social life.
In describing how
the procession of ma'tinro arajang
was conducted, AYPT suggested that the bissu usually tasked with doing will be conducting a form of sacred communication against relics of the Bone
Kingdom that will be stored with the words"I save you (arajang) safely there in order to
avoid the danger of catastrophe that will befall this".
c.
Closing Ceremony of Mattompang Arajang
After the matompang arajang event is
finished, the next event as well as the closing ceremony of matompang
arajang ceremony is the cleaning of other heirloom
objects owned by guests, where the water cleaned is the rest of the matompang water and ended with a meal together by serving
traditional Bugis food such as doko-doko, barongko, biji nangka, cucuru bayau, and so on.
The series of mattompang arajang
ceremony has a meaning that is loaded with symbols of transcendental value that
bugis bone needs to contemplate from generation to generation.
This shows that cultural expression is an expression that is done through
symbol media that needs to be interpreted comprehensively and holistically.
2. Sere Bissu Ritual in Mattompang Arajang Ceremony
The ritual procession of Sere Bissu in Mattompang Arajang ceremony
consists of three parts, namely the opening, filling, and closing (Alifah, 2017). In this case it can be explained, as follows :
a. unveiling
In the opening session of Sere Bissu, the
speakers first began to greet important people in the community such as Bone
Regent, religious leaders, and all guests who attended mattompang
arajang celebration. After that, the speaker begins
the procession by reciting the mantra Sere Bissu.
They invited their ancestors by reading prayers and praises for their
ancestors. The opening of the ritual mantra of Sere Bissu
in Mattompang is recited by Puang
Matowa as follows :
Teks 1
1)
Tedduka� denramaningo
2)
Gojenga� denramalettung
3)
Malettungti ale Luwe
4)
Maningoriwatampare
The meaning of the expression in text 1 is about the call of the bissu to be awakened by a noble man referring to the king
of bone kingdom who lay in Luwu and slept in his
house. Through God's expression, the king of bone kingdom will awaken from his
sleep.
After the text was repeated three times, bissu
sat around Puang Matoa
while reciting prayers and praises to the ancestors as follows :
�������� Teks 2
5)
Tokkoko mutele-tule
6)
Mutule-tule tinaju
7)
Musaeng-saeng kenning
8)
Musilanre-lanre kenning
9)
Musinoreng musitoreng
10)
Musiasaro lellangeng
11)
Lolangeng mucokkangie
12)
Lipu musarengrusie
The meaning of the
expression in text 2 is to describe the desire of bissu
to invite god to come show His radiant face. When Dewa came down, he
immediately entered the body of bissu to perform Sere
Bissu in Mattompang Arajang ceremony with a lively expression and produced a
perfect performance. Bissu invited Dewa to come dance
and sing along with bissu in Sere Bissu
in Mattompang Arajang
ceremony. After visiting each other, Dewa can climb again to his homeland in
the sky.
b.
fill
After reading
prayers and praises, Puang Matowa
and bissu surrounded arajang.
Then Puang Matowa sang
himself as follows :
�������� Teks 3
13)
O ��..mpa 3x (PuangMatoa)
14)
Ba�.ta�.ri 3x (Bissu)
15)
Urangeng-rangengnga� karaeng
16)
Welongpelongna� karaeng
17)
Tenawa� datu dewata
18)
Pasolokka mula jajiku
19)
Kupakariyo-riyoi
20)
Kupaka wello-welloi
21)
To ri wowo langiE
22)
Datu ri sese bataraE
23)
To ri to�dang talagaE
24)
Siangka mae nasolo
25)
Nonna�na mae ri lino
26)
Nanyilu gau kawa
27)
Nate�tengi paralesung
28)
Rere wayu ri akasa
29)
Nasanrang ri adeka
30)
Ri papeng ri toasekku
31)
Ri tangke Mario citta
The meaning of the phrase in text 3 explains that bissu who sang
this ritual as an appreciation to the king who has brought his people into
prosperity in the past. Bissu is considered a saint
who possesses magic or sacred power but he always considers himself a royal
advisor who must obey all the king's commands. In the spell implies that the
glorified people of heaven, the glorified king of God, and the people under the
honorable lake are invited by Bissu to come down into
the world to see the attitude of man.
Then Puang Matoa began to show respect
to the ancestors. He thrust the kris down his throat rhythmically. All dancers
then have to follow Puang Matoa
by sticking kris into various parts of their body seperti tangan, paha, perut,
dan pelipis. Selama situasi yang sedang drums are hit, flutes are
blown, and gongs are beat louder. At the moment, as the dance climaxes, the
accompaniment music stops abruptly and the dancers remain in a standing
position.
CONCLUSION
It
turns out that the ritual of Sere Bissu in matompang arajang ceremony
performed by bugis Bone community is loaded with
symbolic values. Understanding bugis bone people that
mattompang ceremony is a cultural heritage of the
nation or ancestral wejangan that must be maintained
and preserved as a vehicle for the formation of identity and identity. The
findings of this study show that the process of implementation of matompang arajang ceremony
consists of three stages, namely the preparation stage including mappangolo, mappesabbi, mattola bala, marekko
Ota, the implementation stage consists of malekke toja, mapaota, memmang to rilangi, matompang to ma'tinro arajang, and the closing stage.
The
ritual procession of Sere Bissu in Mattompang Arajang ceremony consists
of three parts, namely opening, filling, and closing. Sere Bissu
ritual in mattompang arajang
ceremony has symbolic meaning as a form of sacred communication to God as well
as to the spirits of bugis bone ancestors who they
believe still exist around their lives.
This
study is limited to bissu and customary councils
only, not yet uniting the perspectives of community leaders and local
governments including non-governmental organizations (NGOs), where they are
participants and visitors. This is due to the pandemic covid 19 and time
constraints in conducting research. Combining or uniting the perspectives of
community leaders and local governments will allow for a comprehensive
interpretation. In line with that, a follow-up research is needed that involves
all aspects by accommodating the experience and knowledge of matompang arajang ceremony,
especially Sere Bissu ritual. In order to keep the
tradition and culture of matompang arajang ceremony to survive despite the development of
technology and globalization is increasingly advanced.
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Symbolic Meaning of Sere Bissu in
Matompang Arajang Ceremony for Bugis Bone Community, South Sulawesi