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T2 752017015 BAB I.Pdf BAB I Pendahuluan 1.1. Latar Belakang Dalam tulisan ini, penulis akan membahas mengenai negosiasi identitas agama secara spesifik kekristenan dalam ritual Kampetan di Watu Pinawetengan Minahasa. Dari sejarah kepercayaan orang Minahasa, ada berbagai macam ritual yang dilakukan seperti Tu’motol1, Ma’wuaya2 dan Kampetan serta masih banyak ritual lain yang tersembunyi dari pengetahuan masyarakat. Namun, saat ini ritual Kampetan menjadi ritual yang paling sering dilakukan oleh masyarakat. Diketahui sebelumnya, sudah ada beberapa peneliti yang menulis persoalan kebudayaan di Minahasa. Peneliti sebelumnya menulis persoalan Mapalus3 mengkajinya dari salah satu sub etnis Minahasa4 dan Sumakey yang merupakan ritual kematian atau tradisi makan bersama, serta toleransi kekristenan dan budaya di Minahasa. Penelitian lainnya mengenai minahasa, membahas mengenai 1 Ritual Tu’Motol merupakan budaya ritual orang Minahasa dari semua sub etnis Minahasa yang dilaksanakan setiap tanggal 3 Januari atau awal bulan memasuki tahun yang baru. Tu’Motol adalah bahasa Tontemboan daerah orang Minahasa yang berarti akan mulai atau memulai. Itulah sebabnya ritual ini dilaksanakan pada awal tahun untuk memulai semua aktifitas masyarakat Minahasa ditahun yang baru. 2Ma’Wuaya artinya perkumpulan yang dalam arti luasnya, perkumpulan para pemimpin dan prajurit. Pada zaman dahulu, ritual ini adalah memohon kiranya diberikan ilmu pengetahuan dan kekuatan kepada para Waraney (Prajurit Perang) untuk berperang melawan pengacau negeri Minahasa. Pelaksanaan ritual Ma’Wuaya dilakukan di Watu Pinawetengan (Batu Pinabetangan). Batu ini adalah batu yang ukuran besar yang dipercayai oleh masyarakat sebagai tempat bermusyawarah para leluhur. Tempat ini juga diyakini sebagai tempat pembagian subetnis Minahasa oleh para pemimpin suku. 3 Sistem gotong royong dari orang Minahasa yang dilakukan secara bersama oleh semua masyarakat atau sub etnis di Minahasa. 4 Penduduk asli suku Minahasa terdiri dari suku Tombulu, Tonsea, Tontemboan dan Tolour, kemudian datang suku-suku yang lain seperti suku Tonsawang dari kepualauan Maju dan Tidore, suku Pasan dari teluk Tomini, suku Ponosakan dari Bolaang-Mongondow dan suku Bantik dari Toli-toli menuju Talaud yang menetap di Minahasa. Selain pemerintahan negeri dan penjaga negeri yang digelari Paendon Tua atau yang dituakan. Ada pula Teterusan yang berarti panglima perang dan Waranei atau prajurit perang. Pemerintahan negeri dipimpin oleh Paendon Tua yang dibantu oleh para kepala jaga atau kepala desa dan sekretaris desa (maweteng). 1 kebudayaan serta kekristenan yang ada di Minahasa khususnya wilayah Manado. Selain itu, penelitian sebelumnya meneliti tentang ritual pengobatan Makatana5 yang ada di Minahasa dengan menganalisanya dari sudut pandang ke-Kristenan pada satu desa di Minahasa.6 Akan tetapi, belum ditemukan kajian tentang Ritual secara khusus kampetan di Watu Pinawetengan Minahasa yang di dalamnya nampak terjadi negosiasi identitas kekristenan. Oleh karena itu tulisan ini akan menggali lebih dalam tentang negosiasi identitas kekristenan yang terjadi dalam ritual kampetan. Ritual kampetan bertujuan selain untuk menggali ingatan-ingatan lama mengenai nilai-nilai kehidupan yang penting dari para leluhur tapi sebagai bentuk identitas budaya masyarakat. Ritual ini diawali dengan doa memohonkan kekuatan, berkat dan kesehatan dalam bahasa Minahasa.7 Biasanya dalam ritul kampetan, Tonaas8 akan mengalami trans atau kerasukan arwah leluhur dan menyampaikan ucapan-ucapan leluhur yang telah merasuki dirinya. Ucapan-ucapan itu diucap dengan menggunakan bahasa Minahasa dan diterjemahkan oleh seorang pelaku 5 Sebutan untuk pengobatan tradisional bahkan sebagai ucapan untuk pemilik tanah dalam bahasa di daerah Minahasa. 6 Christin Vika Mailakay, “Makaharuaan di Jemaat GMIM Syalom Tombatu” (Skripsi: Universitas Kristen Indonesia Tomohon, 2017), Daniel Benyamin Bastian, “Sumakey” (Tesis Universitas Kristen Indonesia Tomohon, 2014), Frangky Suleman, “Keberkekristenann Budaya dan Kekristenan di Kota Manado” Endogami: e-jurnal ilmiah kajian antropologi Vol.1 no 1 (Desember 2017), 55-62, Rina Pirasa “Studi Kekristenan-kekristenan Terhadap Praktek Pengobatan Tradisional Minahasa di Desa Tondey Satu Kecamatan Motoling” (Skrispsi: Fakultas Teologi Universitas Kristen Indonesia Tomohon, 2017). 7 Wawancara Masyarakat Tua Margo A , Via Telepon, 12 Maret 2017 8 Pada zaman dahulu, orang Minahasa mengenal para pengatur ibadah dan pengajaran dengan sebutan Walian artinya wali atau Pendeta dan orang yang memiliki keahlian tertentu disebut Tonaas. 2 ritual. Arti ucapan-ucapan tersebut biasanya merupakan arahan atau binaan leluhur untuk generasinya.9 Masyarakat Minahasa memiliki nilai-nilai sosial yang kuat, termasuk didalamnya adalah sistem kekerabatan. Batas-batas dari hubungan kekerabatan pada orang Minahasa ditentukan oleh prinsip-prinsip keturunan bilateral, dimana hubungan kekerabatan ditentukan berdasarkan garis keturunan pria maupun wanita. Identitasnya dilihat dari fam atau marga. Jika seorang pria dan wanita telah menikah dan memiliki keturunan maka marga anaknya akan diambil dari marga ayahnya.10 Selain kekerabatan itu ada pula solidaritas dan kerukunan atau mapalus yakni gotong royong. Kini Minahasa telah terbagi dalam beberapa Kabupaten yakni, Minahasa, Minahasa Selatan, Minahasa Utara dan Minahasa Tenggara. Dalam mitologi orang Minahasa rupanya sistem kepercayaan dahulu mengenal banyak dewa, salah satunya dewa tertinggi. Dewa disebut Empung atau Opo sedangkan dewa tertinggi disebut Opo Walian Wangko yang dipercayai sebagai dewa yang meciptakan seluruh alam dan dunia serta segala isinya. Diketahui ada juga dewa yang lebih penting setelah dewa tertinggi yang disebut Karema. Dewa ini adalah dewa yang mewujudkan diri sebagai manusia juga alat penunjuk jalan bagi nenek moyang Minahasa serta memberikan pemahaman khusus tentang cara-cara bertani atau dewa ini diartikan sebagai cultural hero11. Kepada dewa-dewa yang dipercayai inilah, masyarakat melakukan ritual untuk memohonkan berkat melimpah dan kesehatan. Demikan hal ini terus dilakukan 9 Marhaeini Luciana Mawuntu, Redefinisi dan Rekonstruksi Tou (Disertasi: Fakultas Teologi UKSW, 2017), 129. 10 Keoentjaraningrat, Manusia dan kebudayaan di Indonesia (Jakarta: Djambatan, 2007), 155-156. 11 Keoentjaraningrat, Manusia dan Kebudayaan, 159. 3 beberapa masyarakat sampai sekarang melalui pemujaan atau ritual termasuk Kampetan untuk memohonkan kesembuhan. Pada pelaksanaan ritual kampetan, hal yang paling sering menjadi tujuan ritual adalah memohonkan wejangan untuk kesembuhan dari penyakit. Sudah sejak zaman bahari hingga dewasa ini, budaya pengobatan tradisional Minahasa sebagai salah satu warisan leluhur orang Minahasa, senantiasa diamalkan dengan penuh kasih sayang oleh para pemimpin adat atau juga dukun (Walian) Minahasa kepada siapa saja yang membutuhkan pertolongan, secara cuma-cuma tanpa mengharapkan balas jasa. Pada umumnya praktik pengobatan tradisional Minahasa adalah bersifat tertutup terbatas pada keluarga dan kenalan dekat, karena di tiap kampung terdapat Walian dengan keahlian yang berbeda-beda. Dalam pengobatan tradisional Minahasa menggunakan 2 metode, yaitu metode supranatural dan metode natural.12 Dalam pengobatan supranatural, mereka percaya bahwa ada roh-roh nenek moyang yang membantu mereka atau berperan memberikan kesembuhan kepada mereka. Ada dua jenis penyakit yang memenuhi alam pikiran manusia purba Minahasa. Pertama ialah penyakit alam, yaitu penyakit yang lepas dari pengaruh dewa. Kedua ialah penyakit yang dipengaruhi oleh dewa atau juga dikenal Opo. Dalam pengobatan supranatural, dukun yang arif dengan segera dapat menguraikan penyakit yang sedang diderita oleh pasiennya. Jika dewa yang dipuja oleh dukun lebih berkuasa dari dewa yang memberikan penyakit kepada pasiennya, maka si pasien dengan segera akan sembuh. Ada dukun yang hanya memakai bahasa rahasia, dan dapat menyembuhkan si pasien, walaupun berada sangat jauh dari 12 J. Turang, dkk, Profil Kebudayaan Minahasa (Tomohon: Majelis Kebudayaan Minahasa, 1997), 237, 247. 4 tempatnya. Ada dukun yang memakai daun-daunan, kulit kayu, akar-akar dan berbagai bahan sebagai obat. Ada dukun yang memakai batu, ditenggelamkan ke dalam segelas air mentah, dan air mentah itu diminum sebagai obat. Ada yang membawa pengorbanan ke tempat yang keramat. Untuk luka terpotong, ada dukun yang memakai jahe (goraka), atau semacam daun, dengan jaminan luka sembuh sebelum tiga hari. Pada luka yang terpotong kecil, ada yang hanya mengisap atau menjilatnya sendiri. Pada luka yang agak lama seringkali disuruh jilat oleh seekor binatang. Juga untuk mata yang sedang dikungkung oleh sesuatu selaput, ada dukun yang mengobatinya dengan memakai goraka. Orang yang jatuh dan hancur tulangnya, diobati dengan goraka, kemiri dan bahan-bahan lain, dijamin kesehatannya akan kembali seperti semula. Semuanya ini selalu menggunakan bahasa rahasia.13 Ritual kampetan berdasarkan pandangan sosial masyarakat saat ini tidak lagi tertutup namun, dapat diikuti oleh semua orang dari berbagai sub etnis di Minahasa. Dari pengamatan penulis bahwa tidak menutup kemungkinan juga ritual ini diikuti semua golongan kekristenan di Minahasa. Alasannya, penduduk Minahasa kini memang mayoritas masyarakatnya telah memeluk kekristenan Kristen namun sudah ada Katolik, Islam, Hindu dan Budha. Keberadaan kekristenan-kekristenan di Minahasa didukung dengan penelitian yang dilakukan oleh Kelli Alicia Swazey dalam disertasinya A Place For Harmonious Difference: Christianity and the Mediation of Minahasan
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