AN ANALYSIS USED IN BELIS TRADITION IN ANAKALANG, MIDDLE SUMBA Hetti Susanti (Corresponding Author) Fakultas Bahasa dan Sastra Universitas Kanjuruhan Malang Jl. S. Supriyadi 48 Malang, Indonesia Phone (0341) 801488 (ext. 341) e-mail: [email protected] Arining Wibowo Fakultas Bahasa dan Sastra Universitas Kanjuruhan Malang Jl. S. Supriyadi 48 Malang, Indonesia Phone (0341) 801488 (ext. 341) e-mail:-

Trisno Tunggal Rahayu Wilujeng Fakultas Bahasa dan Sastra Universitas Kanjuruhan Malang Jl. S. Supriyadi 48 Malang, Indonesia Phone (0341) 801488 (ext. 341) e-mail: [email protected]

Abstract: Belis tradition is part culture in Sumba and a condition to marriage someone. Many kinds of symbols used on it. Belis tradition is not separated from culture. By of culture, Belis be an own culture that has different process and symbols. Because every culture have different process based on that place. Therefore, the researcher has been interested in studying this problem by formulating four researcher problems such as: how the process of Belis tradition, what are the symbols and symbols meaning used in Belis tradition process, what kinds of terms used in Belis tradition?. There are so many symbols and terms used in Belis tradition. The symbols used such as sirih pinang, parang, gading, mamuli, stallion, pig, kombu cloth, rau nyau (janur), gong, kayu kaba (white cloth), and nibu pahori (spear). Every symbols has the meaning itself such as stallion as symbol of masculine. Sirih pinang as symbol of welcoming, and etc. And the terms used in Belis tradition such as year, layewa, ngaba wini, wunang, pahalaku hilu, kadehang, jedi, ahu papalu, and hangera. After the researcher found and discussed the problems of terms and symbols used in Belis tradition, the researcher made a conclusion of the research finding and discussion. From the result of this research, it was obvious that in Belis tradition used some symbols. And every symbol has own meaning. the researcher really hopes that this researcher to complete this study to be perfect. In addition, the researcher really hopes that this research can help other researcher who wants to continue or conduct research in the same field of the study or discuss about language aspect that occur in the Belis tradition especially in Anakalang.

Key words: Symbols, and Belis Tradition

108

Introduction every scene in this tradition use Culture is a way of life that traditional language. developed and shared by a group of people and passed down from generation to generation. Culture is Methods made from many complex elements, The type of research conducted including religious and political system, by the researcher is descriptive customs, languages, tools, clothing, qualitative research. descriptive buildings, and literary of work. A research is a study to explain the region has its own culture that reflects a phenomena that exist in society, behavior and their daily habits that seeking causes and attempts to hereditary will remain there and remain overcome the problems posed by the strong in certain areas. The culture phenomenon. In this case, this study contains the entire understanding of intends to identify and explain about social values, social norms, knowledge Belis tradition in Middle Sumba and overall social structures, religious, especially in Anakalang. and others, in addition all the intellectual and artistic expression that To collect the accurate data, the characterizes a society (Andreas researcher used some instruments, there Eppink). are:

According to Pickering 1. Interview (1981:69) —symbols is a way to symplying the complexities of though It is often characterized as an and experiences by hitting upon one unstructured or in depth interview. In thing as representative of many thing“. this research the writer makes interview The symbols may be used as a directly with the informants to get the reminder, a signal, and a call to action. accurate data. Informants here are A symbol is also capable of people who have known very well compressing the emotional impact of an relation with the Sumba's culture. For over-whelming experience into brief example: Umbu Hia (is a man who is descriptive passage. very interesting with Sumba tradition). The researcher makes interview minimum for 4 persons who have Belis tradition especially in Anakalang is the event to respect for known very well with Belis tradition. women and marriage itself. Belis called 2. Observation dowry which apply to appreciate both sides, both the families of man and It is the collection of data by girl.According to Big Indonesian conducting direct observation of the Dictionary (KBBI), "Belis or dowry is a object of research. At this part a treasure that is given by the parties to researcher are becaming as the the bride at the time of application". participant of the research is a passive Belis is tradition of Sumba‘s people that participant of the processing of Belis tradition in wedding ceremony.

109

Observation in this study was intended front of their family. In general to see firsthand how the state of culture understanding, Ngidi Pamama as same in general, the pattern of customs that as engaged. In this process, the man‘s live in the community, how the process, family brings one horse, one buffalo, how about the meaning of symbolism two chopping knife (parang), and betel use in Belis. The results of observations nut (sirih pinang) in the Karera (place such as understanding and evidence of betel nut). All of those are Belis to symbolism of Belis tradition, and the the girl and her family as the first other results are graphics or photos. condition before they marriage. the girl‘s family will reply with one traditional clothe (Sarong) and one wawi (pig) for man‘s family. And that 3. Documentation wawi will be slaughter in end of this Researcher also uses documentary process. in order to collect the data. b. Pithak pamama (—tutup sirih Documentation is research subject pinang“ or close of ar condition to obtain the data concerning eca nut) with the research subject condition by In this stage, the man came to the using recorder to record all of the data. residence of the girl to carry at least one The documentation in this research such to five buffaloes and one stallion. Their as photo, video and other valid intentions are to conduct important talks documentation about Belis tradition. about the Belis that should be paid. The whole affair was conducted in

indigenous languages and full of FINDINGS allusions, where false or erroneous The following sections describe the speech translating intentions of others processes of Belis tradition in can be very detrimental to the parties Anakalang. The descriptions include themselves, it would require a person before, during, and after the procession. with expertise and special charisma to The presented information was received act as a spokesman or negotiator for from informants interviewed by the each party. The intermediary is called researcher. In addition, the researcher wunang, and those who actually face to also found the information from the face talks indigenous and then to and relevant sources such as books and the fro consultation with the family. Girl's internet. family gathered in Mbale katounga 1. The Process of Belis Tradition (traditional house) while man family sit a. Ngidi Pamama (—bawa sirih on the front porch with the wunang. pinang“ or —bring of areca nut) Demand for Belis expressed symbolically through the Kombu cloth Ngidi Pamama in Anakalang‘s and sarung is placed on a betel nut and understanding is —buka perasaan“ or in then presented in front wunang. A piece English is —open of heart“. In this step of cloth is equal to ten animals, so the the man and his family comes the girl‘s two pieces means twenty tails and so house, and they express their feeling in

110

on. The negotiation process can take hogs and used two set of —gading“ or hours, even up to midnight, where the bracelet. While for middle class is six influences of big families often hog and one set gading, and the under complicate decision-making. If an classes is three hogs and not used agreement is reached, the girl‘s clans gading. When the girl leave that house give a pig then slaughtering it and and follow her husband, she will eating together. accompany by someone such as her grandmother or sister, brother until in

c. Dadang Nulang Lunung Tapu man‘s house. Besides that, long white (Gulung Tikar dan angkat cloth will unfold all the way during the Bantal) process of Belis. In this process, man‘s mother will give —mamuli/lolu Actually Dadang Nulang Lunung amahu“(traditional necklace in Sumba Tapu is the last process of Belis but made by gold) After this process that after this process there are two girl endure the next tradition, there are: processes more to make this tradition be complete. Dadang Nulang Lunung Tapu a. Purung Tatana (—Turun itself is pick a girl who will move to her di tanah“ or down to the husband's house, because in this step land) they are already be a husband wife in the eyes of indigenous, although they That meaning is during three are not yet marriage according to days the girl cannot step on land. So, religion and law. In this case, the man‘s she should still in house and bedroom family will bring more of animals and during three days. Because of people in things than before processes. Because Anakalang still use mbale kataunga in this process is the last Belis for girl‘s (traditional house). In this case, the first family. bride come she will welcome by the head of custom. And will sprinkled with the pure water. It is the tradition that For this last step, the animals was did by their ancestor, the purpose will bring between a noble man and are for make the girl can accept in this ordinary man is different. For the noble house by their ancestors and as step for man or top class they should bring more know about man‘s family. fifty animals such as horses, buffalos, and a cow. While for ordinary man or under class about five animals and for b. Letti Mawu (Injak middle class about seventeen until Tanah) eighteen animals. That‘s rule occur for girl‘s family also, where the girl will Letti Mawu itself is executed in brings all of about household equipment order to make that girl can be free to go and all of woman‘s necessary as a wife. home to her parents. This tradition is Be sides bring all of that, the woman done after Purung Tatana tradition. If should bring —gading“ (bracelet made this tradition has not been on the run by ivory) and wawi (pig). For a noble then the girl cannot come or go back on girl, she should give maximum eleven her parents' house or in her village. In

111

this case, the man and woman will Pinang is famous presented in bring Ndjara (horse as transportation). Sumba. In every house they will give this food to the guests. Usually the marriage ceremony ñ Bada (animals): Long time ago will did if the economy condition of in this place used animals as a man repaired again. Because in Belis sacrifice in every tradition n tradition itself is need more property to now day people of Sumba used take a woman as a wife, moreover for a it as the symbols of sacrifice for noble. The process of Belis tradition their ancestor. in this process the itself need more one month until one animals consist of a horse and a year. It is suspended of agreement buffalo. As the symbol for the reached by both of clans. first Belis if the man want to 2. Kinds of Symbols Used in Belis marry with the girl. And the Tradition in Anakalang, Middle second process as the symbol Sumba for make agreement to take The following sections describe the home of bride, and as the kinds of symbols used in Belis tradition symbol for bride price and reply and their meanings. The presented to girl‘s family because give information was collected from the their daughter for that man. documentation of the process and the ñ Parang (chopping knife): as the interview from the informants to get the tool for make a new way/ new valid data. life. Parang is identical with Symbols that are used Belis tradition man, so in this tradition Parang are: use by man to make a new life ñ Sirih Pinang (betel Nut): Long with his wife. In Sumba, every time ago, Sumba people always man‘s Sumba always has gathered together in their family parang.

to eat sirih pinang as a habit to ñ Kombu cloth and sarong: is clean their teeth because there Sumba‘s traditional cloth the was no toothpaste at that time. It symbol of male gender and is like a unique tradition and female gander. For the still exists until now. This traditional clothes of man it is tradition brings a big effect to only ordinary clothes, it is not Sumba society especially in form of shirt,blouse,jacket or Anakalang. People in Sumba other clothing. Different by regency especially for the elders traditional cloth for man, still like to eat sirih pinang traditional clothe for woman every day. Now days in Sumba look like sarong with sumba people used sirih pinang as the motif or design. Other symbols symbols of welcoming to guests of Kombu Cloth and Sarong is who come. It is used as foods are for reply man‘s gift and served to guests and ask about receive the man‘s aim.

the purpose of them. Sirih ñ Wawi: it means pig, as symbols of treaty. In other meaning, the

112

girl‘s family accepts the aim of there in village not in city in man‘s family. When this step is Sumba. done they will slaughter this pig ñ Taguloka: it means stallion. As as the symbol of the end of the symbols of animal for the second process also. Almost the woman‘s uncle. Horse is the people in Sumba are Christian, symbol of masculine, so in this so in every tradition they used case this horse used for animal pig for food in the end of that will give to uncle‘s woman. tradition. Because her uncle has important ñ Rau Nyau (young coconut leaf): character in this tradition. as the symbol for the expensive ñ Nibu Pahori (spear): as the animals. Usually to decorate to symbol for the man‘s brave and animals who has expensive use for slaughter a pig and a dog price. Rau nyau itself is in this end of process. Usually identical by the big day, like people of Sumba used this tool ketupat tradition in java and for salughtering animals. other place. And rau nyau itself Different with java tradition, is very easy to get and decorate they slaughtering animals used it. knife and with the pity feel. But ñ Golden mamuli /Lolu Ammahu: Sumba‘s people did not have a as the symbol of Rahim picture, pity for that animals. women‘s reproductive ability, ñ Gong: as the symbol if the and for reply the merit and process is finish. The bride can mother‘s milk.. This thing is out from her room and meet the jewelry in Sumba. It is the man‘s family and follow the important thing in Sumba, —ahu papalu“. Gong is because every tradition always traditional music instrument in used this thing but has different Sumba. in every tradition and meaning. Many of Sumba‘s dance tradtional they used Gong people do not know about the as a music. Because for philosophy of Mamuli itself. Sumba‘s people the sound of They believe if this thing is Gong give the spirit for them. created by their ancestors to ñ Gading: as the symbol for the respect the woman, because the social level of woman. If she is shape of this thing like with a noble, she will use 2 set of Rahim. gading. But when she only a ñ Mbale katounga: it is means ordinary woman or from under traditional house in Sumba. As class she not allow to used symbol of Marapu house or gading. For Sumba‘s people place of their spirit ancestor gading is jewelry for woman, leaf. In Sumba, every traditional because a long time ago gading house is the sacral place. is more easy to get than gold. because their ancestor leaf in But now, it is difficult to find there and usually this house only

113

gading. So the price of gading is woman be their family and leave very expensive in Sumba. in that house. ñ Kayu kaba/kain putih (long 3. Kinds of Terms used in Belis white cloth): as the symbol if tradition in Anakalang, middle that all process was agree with sumba custom and also to waive the There are some popular terms bride leaf her village/house. In used in Belis Tradition: common understanding the

white clothes is symbols of the a. Yera purity, in this case according for Yera it is called for girl‘s Sumba‘s the woman is a symbol clan or in common exhaustive is of the purity itself. So they use called for girl‘s side such as this clothe as symbols for a girl‘s brother or uncle.

woman and for the process b. Layewa itself, because the process was Layewa is called for man‘s run by custom. In this case, the clan who will come to the girl‘s clothe will outstretched among side (yera) for make agreement the way when the woman will about Belis.

move to the man‘s house. And c. Ngaba Wini she will accompany by one of In Anakalang, they call for her family like her grandmother, man‘s parent is Ngaba Wini. It‘s her uncle or her brother to go to usually use for the girl‘s clan man‘s house. when they want to call man‘s ñ Ndajara: it means horse, as the parents. The sense of that called symbols of thanks to man‘s for make the relation both of them more intimate. family. In this case, Ndjara given to man‘s family for d. Wunang/ Madidung Hilu woman‘s family because the Wunang is someone with man‘s clan want to accept the expertise and special charisma woman in their house. for acting as spokesman or negotiator between families. ñ A head of dog: as the symbol if And they are the truthfully the girl was acceptable by the having vis-à-vis to do custom man‘s family. It is given by talk between consult by family man‘s family to woman‘s clan of man and woman. who deliver her to man‘s house. e. Pahalaku Hilu And will bring to woman‘s Pahalaku Hilu is called for house as the symbol is the people who there in the middle woman was accepted kindly. of meeting between the Wunang ñ Pure water: as symbol for of man and Wunang of woman. acceptance the girl enters that This person will extend of house and be that family. in this asking from Wunang/Madidung case, pure water is symbol of Hilu itself. In this case, pahalaku their ancestor, so they hope if hilu did not a mistake when he their ancestors can accept this

114

extends of message from dowry which apply to appreciate both Wunang‘s man or Wunang‘s sides, both the families of man and girl. woman. Belis also have meaning for f. Kadehang determining validity of marriage as a Kadehang is called for fee for the efforts of parents. But this is people who be a witness from not barter. Therefore, belis is the Pahalaku Hilu. In this case, he beginning of a long kind of love both only agrees what the Pahalaku sides. Belis tradition is rich of symbol. Hilu says if the message extend It is an attractive event to participate. by Pahalaku Hilu is right. g. Ahu papalu There are some symbols that are Ahu papalu in Indonesia used in Belis tradition in Anakalang language is —anjing yang di reflection on tools, animals, actions, pukul“, that meaning is animals language, social life, and the means of that use for eating orslaughter in livelihood of Sumba‘s society the end of process. In this case, especially in Anakalang. The symbols Ahu Papalu is not only a dog but are use like: sirih pinang (betel nut), it also a cow. is symbols of welcoming. Kombu clot, h. Jedi it is symbols of man. Sarong, it is Jedi is term used by symbol of woman. Parang, it is kadehang. This meaning of Jedi symbols to make a new life. Wawi itself is yes. In this case, (pig), it is symbols of feminine usually kadehang always say —jedi“ or raised by women. karbau, it is ymbols yes, when the message which of belis itself. Rau Nyau (young extends by pahalaku Hilu is coconut leaf), it is symbols for the correct. expensive animals. Golden mamuli i. Hangera /Lolu Ammahu: as the symbol of In Anakalang‘s meaning, Rahim picture, women's reproductive Hangera is —kawin masuk“. It‘s ability and women replacement which use when the man cannot carried away by man‘s family. Jara comply with request from girl‘s (horse), it is ymbols of thanks and family. So, the man will stay in transportation. Gong, it is the symbols girl‘s house and do everything of welcoming, finished process and of homework. In other meaning spirit. Nibu Pahori (spear): as the is the man will serve for girl‘s symbol for the man‘s brave. Gading: as family and not allow to the symbol for the social level of preventing of the command woman. Kayu kaba/kain putih (long from girl‘s family. white cloth): as the symbol if that all process was agree with custom CONCLUSION Terms use in Belis tradition, is Yera Belis tradition especially in it‘s called for girl‘s clan. Layewa is Anakalang is the event to respect for called for man‘s clan. Ngaba Wini it‘s women and marriage itself. Belis called called for man‘s parents. Wunang/

115

Madidung Hilu is Someone with Then, the researcher hopes the students expertise and special charisma for of Kanjuruhan University of Malang acting as spokesman or negotiator especially from Sumba and other place between families. Pahalaku Hilu is in East Indonesia are interested to study called for people who there in the about Belis tradition especially in middle of meeting between the Wunang Anakalang about literary devices used of man and Wunang of girl. Kadehang in Belis tradition. Almost in other place is called for people who be a witness of Sumba have same process and from Pahalaku Hilu. Ahu papalu, it is symbol but some different traditional animals that use for eating/slaughter in languages and meanings. the end of process. Jedi is term used by kadehang. This meaning of Jedi itself is For the people of Anakalang, should yes. Hangera is —kawin masuk“. It‘s use maintain a cultural custom which is when the man cannot comply with positive because it is a nation's wealth request from woman‘s family. that is priceless and a great work of our ancestors. All of that culture must be Suggestion preservation, so Anakalang still be the place which has many culture that still The researcher considers that this have strong tradition. And should more study is a new research at University of blossom and create a new book about Kanjuruhan Malang in the language cultures in Anakalang itself. field especially English Literature. The researcher suggests that it can give a This thesis also encourages the description as information to the reader students of English Literature to study about the symbols used in Belis more about cross culture understanding. tradition in Anakalang, Middle Sumba. By study this analyzing this thesis, the researcher hopes the readers can take a The researcher suggests, that the good learning from this description of reader who wants to analyze the Belis Belis tradition and the symbols used in tradition can add their theory from other this tradition, which can apply in the sources that are not only includes in this life society. thesis but also from other references.

116

References

Denzin, Norman K., & Yvonna S. Lincoln (Eds). (2010). —Handbook of Qualitative Research“. Sage publication. Pvt. Ltd.

Fernandes, Stephanus Oasias (1990).“Kebijakan manusia nusa tenggara timur dulu dan sekarang“. Ledalero: Sekolah tinggi fisafat katolik.

Halliday M.A.K. (1985). —An introduction to fuctional grammari“. London: firsth edition. Edward Arnold Publisher. Ltd.

Halliday M.A.K and Hasan. (1989). —Language, Context, and Tect: Aspect of language in a social œ semiotic perspective“. Victoria: Deakin University.

Heryanto. (2004). —Sistem plitik suatu pengantar“. Yogyakarta. Library.

Koentjaraningrat. (1997). —metode-metode penelitian masyarakat“. Jakarta: Gramedia Pustaka Utama.

John, Locke. (1963). —An essay concerning human understanding“. Penguin classics.

Lofaland. (1971). —Anayzing social setting: A guide to qualitative observation and analysis“. Second edition. Wadsworh.

Malinowski, Bronislaw. (1922). —Argonauts of the Western Pacific“. London. Routledge and Sons.

Miles and Huberman. (1994). — Qualitative data analysis“. Arizona state university.

Ogden and Richards. (1972). —The meaning of meaning“. Cambridge: Cambridge university press.

Ogden and Richards. (1946). —Reference Process“. Jakarta. Salemba.

Patton. (2001). —Qqualitative research and Evaluation methods“. Sage publication. Inc.

Plato. (1963). —The republic“. Cambridge: Cambridge university press.

117