AN ANALYSIS ON SYMBOLISM USED IN REBA TRADITIONAT GURU SINA Wilibrodus Kumi Department of Language and Literature, Kanjuruhan University of Malang Jl. S. Supriadi 48 Malang 65148, East Java, Phone (+62) 82234033477 E-mail : [email protected] Siane Herawati Department of Language and Literature, Kanjuruhan University of Malang Jl. S. Supriadi 48 Malang 65148, East Java, Indonesia Phone (+62) 8179657789 E-mail : [email protected] Maria G. Sriningsih Department of Language and Literature, Kanjuruhan University of Malang Jl. S. Supriadi 48 Malang 65148, East Java, Indonesia Phone (+62) 85933033177 E-mail : [email protected]

Abstract: Reba Tradition is part of Guru Sina‘s tradition and an event which is interested to participate, many kinds of symbols used on it. Reba Tradition is not separated from language. By using language, the researcher can express our thought, idea, emotion, and feeling. Because language is an important aspect of human life and social communication among the members of society. Therefore, the researcher has been interested in studying this problem by formulating four researcher problems such as: What is the background of Reba Tradition at Guru Sina? How are the implementation process of Reba tradition at Guru Sina? What are symbols and meaning of those symbols are used in Reba tradition at Guru Sina?and What are functions Reba tradition for people at Guru Sina? This study has two significances of the study, theoretically and practically. Theoretically, the result of this study will give the description about the symbols are used in Reba tradition. Practically, the researcher hopes this research is useful to enrich Reba tradition and as additional knowledge for people or student both from Ngada or others. The research of this thesis is descriptive qualitative research. It is intended to describe about the symbols, and also the symbols meaning used in Reba tradition. Key words: Symbols and Reba Tradition

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Introduction Human being is a creature that has a custom which always organize lives in a group and biologically has an their daily life and finally its form a organ that is in under capacity of culture. Culture has close relationship physical capability in case compared with tradition, habit, custom, belief and with another creature like animals. the circle of life. Although human being has weaknesses, but their brain already developed by Culture begins with giving a language to form ideas and concepts for viewpoint, and then language gives the choose the alternative action in human. oral idea of expression which responses According to Koentjaraningrat to the viewpoint. As one example is (1990:78),ideas and concepts are able to Reba traditional ceremonythat still communicate with symbols which we preserved. Reba tradition has symbols call as language. Language causing the that left a message in it.To know the human being to obtain a study about meaning of Reba tradition, the environment with concretely researcher used semiotic analysis experience without get comprehension method. Semiotic is a science or of that event. Based on the definition analytical method to assess the sign or above, it can be concluded that only symbol.Symbol is sign that has a hidden human possesses a language that is used meaning to represent something and it to communicate or interact with their call as symbolism. Symbolism is the use group. of symbols to signify ideas and qualities by giving them symbolic meanings that Language has a big contribution are different from their literal sense. for people in daily interaction. In this study the researcher According to Wardaugh (1973:122) would like to deeply learn about the stated that language is a system arbitrary meaning of symbols used in Reba vocal symbol used for human tradition at Guru Sina village. communication. Althoughthere are many traditional ceremony such as Ja‘i (traditional Language is very useful in social dance), Ka Sa‘o (inauguration relation, especially to express our ceremony of a new traditional house), feeling, emotion, and idea. By using Mata (funeral ceremony), and Reba language, all of man caninteractand (expression of gratitude ceremony). The communicate each other in society life. most famous ceremony is Rebatradition, This fact proves that human beings that the researcher uses to explain in this cannot be separated one and another in research. their life. Reba is traditional ceremony that aims to honor and grateful to the Human beings certainly live services of the ancestors. This ceremony together whereas interaction happens in is also used to evaluate many things a society life. Society itself can be about social life in the previous year that described as gather of human associate have been undertaken by the society of or interaction. They always use Ngada, especially in Guru Sina language to interact among human society.In this ceremony, every people being. In other words, definition of will ask for guidanceof society is the unity of human life that Godandancestorstohave a better lifein

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the New Year. The ceremony isheld in about symbolism that is used in everyNew Year, precisely on January Reba tradition in Ngada culture. and February. The main courseinthis partyis uwi and it symbolize asa source Literature Review ofnever-endingfoodprovided bythe Literature review is basically earth.Rebais notjusta party, buta form theory and concept of absolute scientist ofgajagora (excitement) in used in the writing of science or Ngadacommunity. Rebaceremonycan research that can be tested truth. The be seenineachdistrict thatis researcher explains the thories that are locatedinNgada such asAimere, closely related to the topic of this study. , Golewa, and Jerebu'u. In order to maintain the validity and Furthermore, the researcher only complexity related to the topic, the focuses to study on Reba tradition that researcher will discuss clearly in this celebrated in Guru Sina village. discussion. For more detail we can see Geographically, the location of explanations about theory bellow: Guru Sina village is in Ngada Regency, NTT Province, Island. Language is important part of Watumanu village as a research area communication in human being with the capital Guru Sina. Topography interaction ,whenever, everywhere, and of this hilly region is surrounded by a whatever form of communication. It few times to dry and the people on the means that, language cannot be sparated plantation side slope above average of from people around society. The crucial 40• C. The climatic conditions with six of language in human life is determine cycles of wet, ranging from november to the way how they make communication april, and six dry months between mey each others. Some definitions of until october. At present, 33 families language are sounds, words, gestures, live in Guru Sina, belonging to the three and etc. All of these are used by human clans such asAgo Ka‘e, Ago Azi, and to deliver something or communicate Kabi. thoughts and feellings. There are several reasons why the researcher interested to observe Human beings is a creature about symbols used in Reba which live in a group and biologically tradition.First,to know the background has an organ that be in under capacity of of Reba tradition implementation. physical capability in comparison with Second, the researcher want to know another creature like animals. Although about the implementationprocesses of they have weaknesses, human brain Reba tradition. Third, to know symbols already developed by language to form and meaning of those symbols are used ideas and concepts for choose the in Rebatradition and the functions of alternative action in human regimen. Reba tradition for people at Guru Sina. Research on symbolism used in Language and Culture Reba tradition at Guru Sinais expected The relation between language toprovidebenefitsare: and culture is not far from the truth The result of this study is which use in society. The area of expected to be useful for the overlap between language and culture resercher to get knowledge consist of all part of language as a way of signaling identity with one cultural

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group and difference from others. things about social life in the previous Language and culture according to year that has been undertakenby the According to Ronald (1998:216) stated community of Ngada. In this ceremony, that the relation between language and families and communities asking for culture is the structure of the language guidance of God and ancestors to have a determines the way in which speaker of better life in the New Year. that language view the world. A The ceremony is held in every somewhat weaker version is that New Year, precisely on January or structure does not determine the world- February. The host for this view but still extremely influential in ceremonyevery year always turn son. predisposing speakers of the language The day before begin Reba celebration, toward adopting a particular world- performedthe opening view. ceremony(su'iuwi). On the night of the eventsu'iuwi, people which present at Symbol the time will do kamaki Reba (eat and drink) while waiting for morning. In the Symbols are the basis for all morning, whenthe ceremonytakes place, human understanding and serve as guests are provided withfoodand drinks vehicles for conception for all human thatare ripe andready to knowledge. According to Williams eat(Ngetabhaghingia, mamiutumogo. (1971: 69) colors often have symbolic Kasipapa vara, inu si papapinu).The connotation: in the western world, —red“ main courseinthis partyis uwi. For brings to mind anger (and communism), Ngada residents, uwiheralded asa source —blue“ emotional depression, —yellow“ ofnever-endingfoodprovided bythe cowardice, —white“ purity and earth. Therefore, Ngada residents will innocence, —black“ evil and mourning never have an experience of food (although among black, there has been a insecurity or mal nutrition. recent trend to reverse the traditional symbolism by associations —black“ with This ceremonyisto goodness and —white“ with badness.To combinetraditionalelementswith the human mind, symbols are cultural religion. Outsidethe church, a festive representations of reality. Symbols atmosphere to grow traditional associated with different experiences ceremonies, when the audience and the and perceptions in every kinds of dancers presented withone or two culture. Thus, as a representation, a glasses of wine (tuaara). However, symbol's meaning is neither instinctive Rebais notjusta party, buta form nor automatic. The culture's members ofgajagora (excitement) of Ngada must interpret and over time reinterpret community while maintaining the feel the symbol. Symbols occur in different of the spiritual. forms of language such as verbal or nonverbal, written or unwritten, and Guru Sina gestures. Reba Tradition Guru Sina is one of the many traditional villages in the Ngada Reba is a traditional ceremony Regency. Ngada is a county in the that aims to do attribute and words of central part of Flores Island, East Nusa gratitude to the ancestors. The Tenggara province, Indonesia. The ceremony wasalsousedto evaluate many capital of Ngada Regency is Bajawa,

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which has the total area of 3037.9 km ², tradition closely. By having a close with a population of 250,000 ±.Ngada watch of that event with such has three major parts, namely Nagekeo qualification, hopefully, the researcher Tribe, Bajawa Tribe,andRiung Tribe. gets as valid and accurate data as possible. The objects of the study are Guru Sina village is located in terms and symbols are used on Reba Jerebu‘u Valley, on the foothills of tradition. The source of data such as Mount Inerie, approximately 25 km to personal experience, from theory, and the south of Bajawa city. Guru Sina from journal. consists of 33 traditional high-thatched roofed houses, positioned around a four- tier terraced communal area, with Instrumentation various symbols of the Ngada culture spread throughout. Other neighboring Instrumentation is very traditional villages includes, Tololela, important to obtain the data. To collect Bena, Luba, Nage,Deru, Pali, and Bela. the accurate of the data, it is necessary Up to the present day, the staple crops to use some of instrumentations, these grown by the inhabitants of Guru Sina instruments are: documentation, are corn, tubers, coconut, and banana, as observation, field note, and interview. well as coffee, cloves, candlenut, and cocoa as popular cash crops. Data Collection The purposes of data Methods collection are to get the validity in collecting some data and to Based on the intention of this avoid bias data in this study. study the method to be adopted is In collecting the data, the descriptive qualitative method. A researcher gets his data from subject and method, which is commonly, applied in object by using different techniques. social studies, culture studies, and The data for this thesis were collected literature studies. from some books, internet that Qualitative research is concerning with the thesis, and from the concerned with understanding the social informant who know well about Ngada phenomenon from the participant‘s culture, especially in Reba tradition. perspective. Understanding is acquired The important thing in writing this by analyzing the many contexts of the thesis is the data are obtained through participants and by narrating the following steps: participant‘s meanings for these 1. Reading several books and situations and events. Participant‘s thesis that have close relation meanings include their feeling, beliefs, with the researcher thesis. ideas, thoughts, and actions 2. Browsing some data from (Malinowski, 1922:373). internet that related with the Reba tradition. Data and Source of the Data 3. Doing the interview (asking To get the data, the researcher some culture concerning with uses Reba tradition as the subject of this terms and symbols which are study. The sources of the data are taken used in Reba tradition). from some of relevant data that support the analysis by watched that Reba

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4. Consulting the data with the The background of the informants in order to check the execution onRebaceremoniesclosely misinterpretation in his data. related tothe meaningorthe purpose ofthe ceremony itself. It isclosely Data Analysis related to theannual cycleofagrarianlife Data analysis is very important atGuru Sinavillage, in every observation and interview, rangingfromplantingtoharvest. In this because data analysis is the organized case,the researcher would like to process to rub with the data in design, explain some steps that held in category and the unity base analysis. Rebatradition at GuruSinaVillage, such The function of data analysis is to know as: the result of the interview. In this study, the researcher —Rau Uma Mata Ngi‘a“ analyzed all the data taken from the Eachsub-clan inthe Ngada result of interview. customhassubclanfieldscalledUmaMata

Ngi'a. UmaMataNgi'a(a custom field) Trustworthiness of the Data has avery important rolein a series To avoid bias data in this study, ofagriculturalorfarmingactivitiesfor the the researcher uses triangulation communityin generalandfor traditional involves gathering data from multiple society of Guru Sina in sources in order to minimize and particular(Emanuel Ga'e). understand any differences/biases held UmaMataNgi'ais decisivestartplanting by in various roles. by sub clan members. Each member of In this study, the researcher use thesub clans couldgrowon their investigator triangulation and make a farmifthe fieldhad been planted. communication with other people in UmaMataNgi'aprovides comparing notes to extend the materialsforthe New Year researcher‘s mind. Here, there are a few celebrationsthat known as Reba. steps used in this technique to make sure that the data is still valid. Firstly, the —Bu Mata Siu“ researcher watches the video of the The second stagein that life ceremony in order the data he collected cycleof agriculturalsociety at are appropriate with source. Secondly, GuruSinavillage isBuMataSiu(Emanuel the researcher consulted the data with Ga'e). In literally,this some friends in obtaining more termmeansblindingsparrows.Bumeansb important information to add the lind; matameans theeye; researcher knowledge in finishing his siumeanssparrow. The ceremony is analysis. Finally, the researcher conductedin order to drive outthekolo discussed the data that he got with Mr. (doves) andsparrowsthatarepestsof rice AlosiusDopo. This is a way for getting that has beenplanted. The ceremony the different ideas which useful for an isperformedat the time withzo'ain expanding analysis and also to know the thefields thatgenerallyfallinBolo month. validity of the data. —Su Guru“ SuGuruisthe thirdstagein Findings thecycleof agriculturallife of Guru Sina society. Sumeans theplantby The Background of Reba Tradition piercinginto the ground; gurumeansaur.

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SuGurumeansplantingaur(Francis subclanregroup intheirtraditional Riwu). Inthisceremony, aur (small houses. Atnightthere is noritesu'iuwi. bamboo) willbe plantedclosely Uwialongwithsu'aput under theentrance withUwi, thatuwi leavespanhandle, tothe main part ofthe traditional house. circling, andbind themselves totheguru. Uwiandsu'aplaced(generally witha transverse position), thenknown Process of Reba Tradition askobewalasu'a. “Be Uwi Sa‘o“ Each of activities were The coreimplementationthe implemented by the public has a eventRebadayison the second day, structure and process, as well as the becauseon this dayall thefamily(Ana Reba party performed by Guru Sina Woe), everyAnaSa'o, even though villagers. Based on the results of the guestswhoattended this event will interview can be described as a series of visiteachhouse fromonehouseand activities or processes of Reba tradition, anotherhouseforKaMakiReba(eating such as: together).

—Tére Wesu“ —Su‘i Uwi“ Rebaparty celebrationhas The event of Su‘i Uwidivided always been characterizedbythe into three parts, such as DhoiUwi, Su‘i announcement madebyKepoWesu, the Uwi, and NgedhiUwi. clanwhohas the rightto make announcements. —O Uwi“ Rebapartydeterminationis doneby This nightisthe opening nightfor looking at themotion of the moon. In the people ofthe ofGuruSinavillage to GuruSina village, the movement sing and dancein themiddle of the ofmonths inSawi(around december) village. Everyone wasinvitedtocome considered carefully. When dark down fromthe houseandplayin moonappears at the time,it willbe themiddle of the village. The invitation announced that danceis calledKeloghae. Rebaimplementedwithin Thentogethertheywouldsingwhile 14days.Thisannouncementis dancingin themiddle of the village. calledTereWesu. Inthe vulnerable periodof fourteendaysis theperiod of

Reba preparation. —DheghaLeza“ —Wasi Loka Lanu“ On this day thevillagers of Lokalanuisa blend GuruSinahold a ofLokaTuaandWatuLanu(a place of partywithdancingandsingingall day. worship). That is whythey WasilanuisdonebyallmenAnaWoe, namedtodayasdhéghaleza. ilibhou, anasa'o, andsipopali, Dhéghameanstinkering or play around becauseeveryNgadhuhasits andlezameans theday. This ownlokalanu. activitymarks theloss ofa ban onthe passage —Dheke Reba“ oflivestockandrawleaf(wunungeta) in The firstdayofa series of Reba themiddle of the village. It is ceremoniesisKobeDhekeReba. On this characterizedby nightall themembers ofthe

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bringingyoungreedstemsandstalksof —Uwi“ cornwhilesinginganddancing. Uwi plays as a central role in —Wari Wako“ Reba ceremony. Uwi always called in Thisdayis calledLezaWariWako. song and dance during Reba Lezameansthe day of, celebrations, and also required to be warimeanssunning eaten by every member of the sub clans. andWakomeansreed. Literally, it means If someone who do not attend the the day ofsunningreed. But in fact, Su'iUwi rites and never eat the Uwi will todayis a day be prosecuted and fined. torestafterdancingandsinging. On that daythe people cleaningallthe —Su'a“ reedsanddiscarded. In Reba celebration, Uwi linked to su'a. This is because Su'a is a symbol —Ire“ Sa'oPu'uexistence. Aur implanted close with Uwi to refute overhung of Uwi. Aur Ireisthe last dayofthe planting is also a symbol of binding inRebapartyseries at GuruSina village. (fusion) of su'a on uwi. All of those On this day,all symbolizes a unity. thecommunityGuruSinavillage is not allowedtogo to their —AzeNao“ (Ijuk Rope) fieldsforworkordoany activities. The To perform the Rite Su'iUwi, communityGuruSinavillage firstly Uwi and Su'a are coupled with stoppedtheirroutine work, should not Nao rope that used to bind. This rope is bedrinking (arak, tuak, etc.), and used for various purposes, because that should not be make noisy, even rope is enough strong and because at thoughshould nothave sex. that time there are no nails or metal that Rebapartydepletesmuchenergy and can be used to strengthen everything. thoughts, thenireusedas a dayfor rest. In addition, the —Laja Sue“ GuruSinavillagersbelievethatifpeoplew orkingonire, thepestswillre-enter to In Su'iUwi rite, when the theirfield. accelerator recite the basic teachings of Su'iUwi,he hack laja sue (knife) into the tip of uwi with slowly. At the end of the recitation of Su'iUwi doctrine, laja sue The Symbols and Meaning of those pressed firmly until Uwi cutting down Symbols are used in Reba Tradition into two parts.

Reba generally known in the —Sege (Nyiru)“ daily life of people at Guru Sina village. Overall the ingredients used Some tools are used when pass down nyiru in the Reba party. When the this ceremony and has symbolic ongoingof Reba party, Uwi which meanings and values. Based on placed with Laja Sue remain above of observation and interviews, the nyiru. In everyday life, nyiru used to researcher describe the following winnow rice, corn, beans, and other symbolic tools that used in Reba foodstuffs. ceremony that performed by the community of Guru Sina village.

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The Functions of Reba Tradition for —As a Respect for the Nature“ People at Guru Sina One partin a series ofRebacelebrationsisire. The wordireis —As anexpression of gratitude derivedfrom the wordpireirewhich toGod“ meansforbidden, taboo, orrestricted. In Rebaparty, ire is aspecialtermusedfora The mainfunctionofthe ban onlandwounding. At the time Rebaceremonyisexcitement. ofthisirehallowedsoilofpests. Singingand dancingaretwo activities Therefore, it is piregare(very restricted) thatalwaysexistin the Reba tradition. to injure the soil orworking on the fields. The GuruSinavillagers thankful for thegift of lifethey have Discusion experiencedduring the previously yearthathas passedandasking a Based on the analysis above, it blessingfor the New Year. clarify that Reba tradition is traditional ritual from Jerebu‘u sub district which —As a ThanksgivingandRejoice“ held by certain people who have wealth and capable of economic. According to On this occasion, all the family YosephTuaDemu (1993),Reba tradition members tried to attend and think back is an inheritance of culture from the to the history of their ancestors. ancestors that should be protected and According to YosephTuaDemu, Reba continued by the new generation, party into historic memories like the because it has deepest meaning of life exodus of the Israelites from Egypt to for Guru Sina society. In this ceremony, the Promised Land or the migration of there are three steps that must be passed Muslims from Mecca to Medina. by people who held the Reba tradition, Therefore, it is not surprising that such as Rau Uma Mata Ngia, Bu Mata people who are in overseas Ngada, on Siu, and Su Guru. Futhermore, there are this occasion sought wherever possible nine procces of Reba likeTereWesu, return to celebrate the great Reba with WasiLokaLanu, Dheke Reba, Be the whole family. Reba party has been UwiSa‘o, Su‘iUwi, DhoroMaru/O Uwi, united in their hearts. At this moment, DheghaLeza, Wari Wako, and they can be grateful and rejoice. Ire.Besides, this ceremony has its own characteristics and values which —As a Moment ofUnity“ reflecting all about Guru Sina social life. Rebacelebrationis aunity celebration. Each member of thesub- The purpose of this analysis is to clan will returntoSa'oPu'u, know the symbols and the meaning of gatherandcelebratetheirtogetherness. symbols which are used inReba tradition, where these symbols are —As related to the human life especially in theMomentforResolvingProblems“ Guru Sina societies. Generally, the Rebacelebrationis people of Guru Sina usually use animals alsousedtoresolveconflicts or problems. and plants as the symbol of Reba Toimplementing this ceremony, tradition. For example, buffalo, horse, villagers of GuruSinaset pig, chicken, rice, wine, areca nut and so twospecificoccasions, consist of: on the forth. Each of the symbols has their own first nightandon the seventh day night.

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meaning and it used since the ritual held revealed the deepest meaning of the firstly in the past by the ancestors. people in the village. This ceremony is rich of the symbolism and terms. Many As written on the analysis of the symbols are dominated above, there are many functions and representation of animals and plants. Reba values that are revealed in Rebaceremonyis the totality tradition. These are quite influence the ofordinancesindigenouspeople of existence of Guru Sina society and Ngadacustomaryto celebrate theNew harmonious relationship between one Year. The celebration washeldnot tribe and others in unity of incredible justasanobligation,but because people. Moreover, by this ritual, people oftheirindigenousawareness Reba who held this tradition can share andwillingness ofcommunity the lucky toward others people who are supporters. Theysawthatthe very much to seek. This ceremony has ceremonycontainsavaluethat isuseful to great functions and values for the entire man, society, andeven thenaturalorder. people of Guru Sina. The process of Reba ceremony In conclusion, based on the is divided into eleven steps that should analysis of the symbols which are used be passed by people who held the Reba in tradition as presented ceremony of Reba, it consist of Rau previously, the researcher summarizes Uma Mata Ngi‘a, Bu Mata Siu, Su that the symbols are subject or Guru, TereWesu, WasiLokaLanu, something else represented by other Dheke Reba, Be UwiSa‘o, Su‘iUwi, things in which designed on certain DhoroMaru/O Uwi, DheghaLeza, Wari concepts and it has the own meaning in Wako, and Ire. Besides, this ceremony human life. On the observation, the has researcher found many symbols that are reflecting all about human life of Guru its own characteristics and values which Sina society used in Reba tradition, such reflecting all about social life of Guru as Uwi, Su‘a, AzeNao, Laja Sue, and Sinasociety. Sege. In addition, there are also values Based on the research of Reba that appeared in this ritual and these Tradition, there are many functions and have great functions for social life in values that are revealed in Reba increasing a harmonious relationship of Tradition. These are quite influence the Guru Sina society in generally. existence of Guru Sina society and harmonious relationship between one Conclusion tribe and others in unity of incredible people. This ceremony has great In this part, the functions and values for the entire researcher concludes that Reba tradition people of Guru Sina. is the event which shows the significant phases of life for Guru Sina society. The ritual of Reba is an inheritance that should be preserved, because this ritual

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