A Description of Suroan in Desa Sei Glugur a Paper

A DESCRIPTION OF SUROAN IN DESA SEI GLUGUR

A PAPER

WRITTEN

IKE FADHILLAH

REG.NO.162202035

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF CULTURAL STUDIES

UNIVERSITY OF SUMATERA UTARA

MEDAN

2019

Universitas Sumatera Utara

Universitas Sumatera Utara AUTHOR’S DECLARATION

I am IKE FADHILLAH, declare that I the writer of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.

No other person’s work has been used without due acknowledgement in the main text of this paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed :

Date :

Universitas Sumatera Utara COPYRIGHT DECLARATION

Name : IKE FADHILLAH

Title of Paper : A Description Of Suroan in Desa Sei Glugur

Qualification : D-III / AhliMadya

Study Program : English

I am willing that my paper should be available for reproduction at the discretion of the Librarian of the Diploma III English Faculty of Cultural Study University of Sumatera Utara the understanding that users are made aware of their obligation under law of the Republic of Indonesia.

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Date :

Universitas Sumatera Utara Abstract This paper is titled a description of Suroan in Desa Sei Glugur study aims to find out why the Suro moon tradition can avoid bad luck, disaster and it is has a meaning and philosophy that is important in the Java Tribe by taking research area in Desa Sei Glugut. This type of research used qualitative descriptive method. Data collection techniques used in this study is interviews and literature. Theories used Researchers in this study is the Theory of Religion and Culture. The result of this research is that the tradition of Suro moon ritual in Javanese society is a traditional ceremony passed down from generation to generation in Java society. The suro month tradition aims to avoid bad luck, disaster and to closer to God in order to get salvation, mercy and ask forgiveness for all mistakes made in the past and respect for fellow creatures created by God, not violating the prohibition on Sure moon is holding a wedding event, traveling far away, moving house, and doing other celebration. Implementation of this ritual tradition can not be separated from the various activities held every Suro month. The process of the Suro tradition begins at night, that is activity of kenduri by citizen of Desa Sei Glugur, then filled with listening and praying by religious leaders, eating together, and going around the village while praying to Almighty God. Keywords : Tradition, Suro Month, Java Community

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Universitas Sumatera Utara

Abstrak Penelitian ini berjudul deskripsi tentang suroan di desa sei glugur yang bertujuan untuk mengetahui mengapa tradisi bulan suro dapat menghindarkan dari kesialan dan bencana serta memiliki makna dan filosopi tersendiri pada Suku Jawa dengan mengambil daerah penelitian di Desa Sei Glugur. Jenis Penelitian ini menggunakan metode deskriftif kualitatif. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah wawancara dan studi pustaka. Teori yang digunakan Peneliti dalam penelitian ini adalah Kebudayaan. Hasil penelitian ini adalah bahwa tradisi ritual bulan suro pada masyarakat jawa merupakan suatu upacara adat yang diwariskan secara turun temurun pada masyarakat jawa. Tradisi bulan suro ini bertujuan untuk menghindari kesialan, bencana, musibah, malapetaka serta untuk mendekatkan diri kepada Tuhan agar mendapatkan keselamatan, rahmat dan meminta ampun atas segala kesalahan yang dilakukan di waktu yang lalu dengan salingkan menghargai sesama mahluk ciptaan tuhan, tidak melanggar larangan di bula suro yaitu mengadakan acara perkawinan, berpergian jauh, pindah rumah, dan melakukan hajatan lainnya. Pelaksanaan tradisi ritual ini tidak terlepas dari berbagai kegiatan yang dilaksanakan setiap bulan suro. Proses ritual bulan suro dimulai pada malam hari yaitu kegiatan kenduri oleh warga masyarakat Desa Sei Glugur, lalu di isi dengan mendengarkan ceramah dan berdoa yang dipimpin oleh tokoh agama, makan bersama, dan berkeliling kampung sambil berdoa kepada Tuhan Yang Maha Esa . Kata kunci : Tradisi, Bulan Suro, Masyarakat jawa

Universitas Sumatera Utara ACKNOWLEDGEMENTS

First of all, I would like to Thank to God, who gives me health, strength, and capability to finish this paper as my last assignment to finish my study at English

Diploma III Department, University of North Sumatera.

Then I would like to express a deep gratitude, love, and a appreciation to :

 Dean Faculty of Cultural Study, Dr. Budi Agustono, M.S.

 The head of Diploma III English Study Program Dra.

SwesanaMardiaLubis, M.Hum

 Thank you to DRS. M. Syafi’i Siregar, M.A. who gives me a lot of

knowledge, her time, advice, to correct this paper during the process of

writing and I say thank you my supervisor.

 I also wish thank you all of the Lectures in English Diploma Study

Program for giving me instruction, and knowledge.

 And then I would like to say thank you to my lovely family especially to

my beloved parents, Suharianto and J.Br.Pasaribu Thank you for all

your motivation, advice, prays, and loves. I present this paper for you.

 Thank you to my beloved brother Hafiz Ramadhan for your support, pray

and love.

 Thank you to my beloved niece Ayu Isnaini who made me laugh and

made fun of me working on this paper.

 I would like to say thank you to all my friends in Diploma III English

Study Program / Solidas 2016. Thank you for your support that help me

to complete this paper. I will be missing you all.

Universitas Sumatera Utara  I would like to say thank you to my friends Sari Dina Sianpiar,

Rosmawaty Nainggolan. Thank you for your support me.

 I would like to say thank you to my friends Andri Afriani and Gratia

Hutabarat. Thank you for your support me.

 I would like to say thank you to my beloved friends Sri Purwanti, Egau

P. Nasution, Muhammad Fachrizal, and Shucy Kholbiatun Isminiah.

Thank you for your support me.

Finally, I do realise that this paper is still far from being perfect. Therefore I welcome any constructive criticism and suggestions towards this paper. Hopefully this paper can inspire and give knowledge for anyone in the future.

Date,

The Writer

Ike Fadhillah Reg. 162202035

Universitas Sumatera Utara TABLE OF CONTENTS

AUTHOR’S DECLARATION ...... i COPYRIGHT DECLARATION ...... ii ABSTRACK...... iii ABSTRAK ...... iv ACKNOWLEGEMENTS...... v TABLE OF CONTENTS ...... vii 1. INTRODUCTION ...... 1 1. 1 Background of the Study ...... 1 1. 2 TheProblem of the Study ...... 3 1. 3 TheObjective of the Study ...... 3 1. 4 TheScope of the Study ...... 4 1. 5 The Significance of the Study ...... 4 1. 6 The Method of the Study ...... 4

2. REVIEW OF RELATED LITERATURE ...... 6 2. 1 Definition of culture ...... 6 2. 2 Definition of Society ...... 8 2. 3 Definition of Ethnic ...... 9 2. 4 The Culture of Java ...... 10 2. 5 Definition of Suroan ...... 12 2. 6 Description of Desa sei Glugur ...... 14 2. 7 The Rules of Suroan in Desa Sei Glugur ...... 15

3. THE DESCRIPTION OF SUROAN IN DESA SEI GLUGUR……… 16 3. 1 Why can suroan avoid bad luck ...... 16 3. 2 The Rules of Suroan in Desa Sei Glugur ...... 21

4. CONCLUSION AND SUGGESTION ...... 28 4.1 Conclusion ...... 28 4.2 Suggestion ...... 30 REFERENCES ...... 31

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Universitas Sumatera Utara CHAPTER I

INTRODUCTION

1. Background of the study

Indonesia is a nation that consists of many ethnic groups which have spreaded throughout for hundreds of years or even more than thousand of years ago. Each of these ethnic groups has traditions that are different one into another, in traditional ceremonies, traditional houses, traditional clothes, traditional songs and traditional dance, even traditional musical instruments and traditional foods.

One of the Indonesian ethnic groups is the Javanese. The Javanese is the largest ethnic group in Indonesia of the total population of ethnic groups and have a lot of traditions.

One of the traditions that is still maintained by the Javanese is the Suro

Month Tradition. It’s aimed to avoid bad luck, and disaster. This kind of tradition is add accompanied by other various activities such as fasting, holding offerings or Tumpengan and so on. Tumpengan is a Javanese tradition ceremonial, it made from rice cone dish which inspires one to be better oriented to god, the creator of life.

Muharram is one of holy months for Javanese, so it is seen as a good month for self-evaluation and expressing gratitude to Allah SWT. First date of Muharram is the beginning of the New Year in the Hijri-calendar. Among Javanese who are also the majority adherents of Islam, in addition to the using of the Hijri-calendar system is also recognized the Javanese calendar system which was introduced since the reign of Sultan Agung (1613-1645M). Muharram month in the Hijri-

Universitas Sumatera Utara calendar system is the same as the Suro month in the Javanese calendar system, so it is a good month to do the reflection, recitation, and introspection to get closer to

God Almighty. 1st date of Muharram or first date of Suro cannot be set at the same time in previous years because every year of the Suro month is different. Because based on the Hijri-calendar, the beginning and the end determined by Bilal or moon sightings, while in the Calendar based on the calculation of the moon around the sun.

One Muharram or one Suro is considered to be more scared especially if it falls on Legi Friday. According the Javanese people, the month of Suro is a good month, but also at the same time as a month with full of danger, for example; are forbidden to travel far from their homes because they can cause harm to those who break them.

"Generally in this month the Javanese do not dare to carry out any

activities, especially marriage or celebration, for fear of causing disasters for their

survival” (Purwanti).

The Javaneses who reside in Desa Sei Glugur welcome the Suro by doing the various activities, in the community, every year it will be held mutual cooperation activity clean the village, doing kenduren, and praying to God Almighty.

Then the communities carry out festivity on the 1st night of Suro in the mosque. This traditional ceremony is one of the traditional events held as an embodiment of gratitude to God, for the blessing of prayer and hope. Although

Kenduren tradition was attended by neighbors and led by traditional leaders or ustadz in every neighborhood, and that in the present from of Tumpeng, complete with side dishes, and it is different kind of Kenduren, but broadly speaking

Universitas Sumatera Utara Kenduren is a custom to be grateful. Kenduren is held only by inviting the community, to pray together and be grateful, Kenduren is usually attended by adult men, especially those who have married, then hold a recitation, and also served foods that are usually in the Kenduren program, including, Yellow Rice which is often made into cone (Tumpeng), eggs, shredded chicken, vegetables and bananas.

Although the dishes are not as fancy as other customary events, this is a manifestation of gratitude intended by Kenduren itself.

In the night for the owner of the keris that already has a magic and the keris must be washed at night of Sure it called Ngumbah Keris. It is a spiritual activity because Gumbah Keris has a noble meaning and purpose, this activity is included in cultural ritual activities that are considered sacred.

1.2 Problem of study

1. Why can the Suroan tradition avoid bad luck and disaster?

2. What are the rules of Suroan tradition in the Desa Sei Glugur?

1.3 Objective of the study

1. To explain why can the Suroan avoid bad luck and disaster.

2. To find out what are the rules of implementation of the Suroan

tradition in Desa Sei Glugur

1.4 Scope of the study

This paper is entitled “A Description of Suroan in Desa Sei Glugur

Universitas Sumatera Utara “which is focused on why can the suroan tradition avoid the bad luck

and disaster, and what are the rules of Suroan tradition in held Desa Sei

Glugur.

1.5 Significance of the study

In this psper, the writer hopes that this paper may be advantageous

to;

1. This paper is also expected to provide an overview of the

Suroan tradition of Javanese people in Desa Sei Glugur and

how can the Suroan avoid bad luck and disaster, so that it can

support the preservation and survival of the culture in the

local area.

2. The people will understand what are the rules of Suroan

tradition in Desa Sei Glugur.

1.6 Method of the study

Research methods are ways of thinking and doing that are

well prepared to conduct a research, and to achieve its goal. In this

study the writer uses a method to obtain certain data as a way of

scientific approach to obtain a good result. So that the truth can be

justified and in the end a conclusion can be taken. To its

completion the writer uses several methods as follows:

Universitas Sumatera Utara Interview method is one method of data collection. It’s conducted through interviews. Namely an activity is carried out to obtain information directly by revealing questions to the respondents. Meaningful interviews include face to face directly between the interviewer and the respondent, and the activities are carried out verbally.

This method is used to obtain the information and the data relating to the ceremony of Suroan tradition. Based on data collection technique, the researchers can take and observe the cultural meaning. In this study, the writer interviewed a humanist from Desa Sei Glugur. He is a man in his 70s, named Samad, he is the first respondent who is responsible for explaining Suroan matters. This type of interview is often referred to as a spontaneous and unstructured in-depth. The researcher conducts this interview without making a prior interview plan about Suroan.

Then the writer uses qualitative data analysis techniques.

The data obtained by the author containes notes to provide an overview of the observations to facilitate the author in obtaining data. Subsequently from this method the writer applies qualitative descriptive by finding supporting references that are relevants to the method above such us; books, internet, journal and supported information.

Universitas Sumatera Utara CHAPTER II

REVIEW LITERATURE

2.1 Culture

Culture is a configuration of behavior learned from behavior, whose elements of formation are supported and passed on by certain members of society, (Sukidin,

2005).Humans in their daily lives will not be separated from the culture, because humans are the creators and users of culture itself. Humans live because of culture, while culture will continue to live and develop when humans want to preserve culture and not to destroy it. Thus humans and culture cannot be separated from each other, because in their lives it is impossible not to deal with cultural products, every day people see and use the culture.

Culture is a very important element in people's lives. The importance of culture can be inferred from the opinions of two anthropologists, Melvile J. Herkovits and Bronislaw Malinowski who put forward the notion of Cultural Determinism, which means that everything contained in society is determined by the culture possessed by the community itself. Furthermore, culture is seen as something super organic, because culture still exists for generations from one generation to the next which continues to live even though members of the community have changed due to death or birth. In other words, the notion of culture includes something that is acquired by humans as members of society. Culture consists of everything learned from normative patterns of behavior, which cover all the ways or patterns of thinking,

Universitas Sumatera Utara feeling, and acting. The culture is owned by every society; the only difference is that the culture of one society is more perfect than the culture of other people in its development to meet all the needs of its people.

Culture is a way of life that develops and is shared by a group of people and is passed down from generation to generation. Culture is formed from many complex elements, including religious and political systems, customs, languages, tools, clothing, buildings, and works of art. Language, as well as culture, is an inseparable part of human beings so that many people tend to think of it as being genetically inherited. When someone tries to communicate with people who are culturally based and adjust their differences, it proves that the culture is learned. Indonesia is one of the countries that have a lot of cultural diversity that is very interesting and unique. In the current era of modernization, not a few Indonesians adhere to foreign cultures and forget their own culture. Technological developments and the entry of western culture into Indonesia, without realizing it, have slowly destroyed regional culture. The low level of knowledge causes acculturation of culture that is not in accordance with the noble values contained in regional culture. The entry of western culture without being filtered by the community and accepted raw / as it is, resulted in a very remarkable degeneration of indigenous culture.

Universitas Sumatera Utara 2.2 Society

Society is a number of people who constitute a single group that has a permanent relationship and has the same interests. Like; schools, families, associations, all countries are other definitions of society, also a social system social unit, or the unity of human life. The community itself comes from Arabic Syakara which means participating or participating, said Arab society means interacting with each other whose scientific terms interact. In our sociology we know there are two kinds of society, namely community communities and farming communities. Community associations have personal relationships between members who create an inner bond between them.

The concept of society according to Edi Suharto (2006: 11) is the arena where the practice of macro social work operates. Various definitions of society are usually applied based on the concepts of space, people, interaction and identity. In the narrow sense the term community refers to a group of people who live and interact who are limited by certain geographical areas such as villages, villages, villages or neighborhoods. In a broad sense, the community refers to the complex interaction of a number of people who share common interests and goals even though they do not

Reside in a particular geographical area. Communities like this can be called societies or society. For example, community scientists, business people, global society and the world community.

Universitas Sumatera Utara 2.3 Ethnic

According to Anthony Smith (in Brown, 1997: 81), ethnic communities are:

A concept used to describe a group of people who share a common ancestor, the same social memory, and some cultural elements. These cultural elements are related to a particular place, and have a history that is more or less the same. Both of these are usually a measure of the solidarity of a community. An ethnic group will be very easily distinguished from other ethnic groups, this is due to the identity of a tribe that exists and this also becomes a personal identity for the owner of the tribe. A sense of pride when a person has that tribe, this is an irreversible nature that has been given by the Creator to his people.

Tribe is a group of people who identify themselves with others based on lineage which is considered the same as referring to distinctive characteristics such as: culture, nation, language, religion and behavior. Ethnic groups are social groups that are distinguished from other social groups, because they have the most basic and general characteristics related to their origin, place of origin, and culture.

Ethnic groups are special and social tribes a scripture (since birth), which is the same style with age group and gender. Indonesia is known as a nation with many ethnic groups, and according to statistics nearly 300 ethnic groups. Each tribe has different customs, behavior and norms. However, these various nations are able to integrate within an Indonesian country to achieve just and public goals prosper.

Universitas Sumatera Utara 2.4 The culture of java

Javanese, one of the largest ethnic groups in Indonesia, with nearly 100 million people, and spread not only in the central and eastern Java islands, but in various places in Indonesia.

The culture of every nation or society consists of a no-big-no-no-no-small-big-no- part that is part of a culture-fine. Many scholars' opinions about non-culture.

However, C. Kluckhohn, in an essay entitled Universal Categories of Culture (1953), analyzes and considers seven discrepancies which are considered universal cultures

(Koentjaraningrat, 1990: 203-204): Language, knowledge systems, social organizations or social systems, living systems and technology, living livelihood systems, religious systems, and arts.

The Javanese ethnic group also has a diverse variety of cultures, ranging from living equipment and equipment, Java has a distinctive house shape, with a Limasan house, and a Joglo house. Even from the economic system and livelihood, people from the Javanese have an important role in this country; so many figures from Java play an important role in this country, both as officials and those who sit in state- owned institutions. Furthermore, language, Java is known as one of the ethnic groups that have a language system that is so complex, so many levels and words differ depending on who we are talking to, this makes not everyone can understand

Javanese, even people from Java itself. In the arts field, Java is also known to have diverse arts, ranging from dance, fine arts, to musical arts, coupled with the existence of a palace as an art center for Javanese people.

Universitas Sumatera Utara As a result, a combination of Javanese and Islamic traditions was chosen on the 1st of

Muharram which was later designated as the new year of Java which until now every year the Suro one night tradition is always held by the Javanese community.

Universitas Sumatera Utara 2.6 Suroan

The word "Suro" or actually "Ashura" in Arabic is another term for the month of

Muharram in Javanese society. Where is the meaning of the asyuro is ten, which is the 10th of the month of Muharram for Muslim communities, the 10th has a very important meaning although the basis is not so strong. Because of this, the Indonesian

Islamic community especially in Javanese society, the date is better known than the month. In the pronunciation of the Javanese people it is better known as "Suro" as the original Javanese Islamic treasure where the month became the first month in the

Islamic and Javanese calendar.

The tradition of the 1st night traditional ceremonies Suro is interpreted as a sacred night by some people and constructed as the beginning of a month full of mysteries, because it has a different energy compared to other months. Therefore, 1

Suro is always commemorated with various kinds of spiritual practices to ward off the coming of danger and as the beginning of the journey of sustenance. Many

Javanese people who believe that the rituals held on the 1st night of Suro will bring blessings to them.

First date of Suro in the Javanese New Year calendar or 1 Muharram in the

New Year's calendar Islam has spiritual meaning as an embodiment of time changes that are believed to have an impact on human life. Therefore, according to the

Javanese view of life when it happened changes in the New Year, a ritual practice is needed in the form of self-introspection. Historically 1 Suro is a part that cannot separated from the Javanese system of mystical values and beliefs, especially the

Universitas Sumatera Utara views of most Javanese are wingit and sacred in nature month of Suro. In Javanese people to always do ritual practice or self-introspection in dealing with life. The ritual practice in question expressed in various ways, for example, seeing puppet shows that were staged to welcome the 1st Javanese year of Suro (Hersapandi et al. 2005: 13-

14).

Universitas Sumatera Utara 2.7 Desa Sei Glugur

Desa Sei Glugur is a village located in Pancur Batu Sub district, Deli

Regency, and North Sumatra Province. Desa Sei Glugur Village is a

Transmigration Settlement Unit whose inhabitants are mostly inhabited by

immigrant communities from Central Java, East Java, West Java, Yogyakarta and

local areas. Therefore most of the people in this village are Javanese, but the

people in this village also have batak and karo tribes.This village has a population

of 3,112 people in March 2016. The details are: 1552 people, 1560 women and a

total of 848 family heads. It is a village that is surrounded by various plants, so it

is not surprising if most of the people work as farmers, there are also many who

raise livestock, ranging from cattle, livestock, ducks, goats, quail livestock, and

poultry.

One of the great or superior potentials that are very prospective to be managed

and developed in Desa Sei Glugur at present is: food crop farming, corn

plantations, and livestock. This is also one of the incomes of the people of Desa

Sei Glugur. Other superior products or potential are: guava, watermelon, and

cattle fattening.

In terms of religion, the majority of the people embrace Islam. They are

predominantly Muslim, and there are some of them who are Christians. However,

they can live side by side and have a high tolerance attitude.

Universitas Sumatera Utara 2.8 The Rules of Suroan in Desa Sei Glugur

The procession in the implementation of the Suroan tradition is not as

complicated as in other areas, due to changes in tradition that are increasingly

receding, but some of the traditions carried out in Desa Sei Glugur are;

1. The community of Desa Sei Glugur .

Together they went to the mosque with food, and gathered at the mosque and

then listened to lectures on Suroan and prayed to refuse reinforcements, for

the blessings, and for the village to avoid disasters, bad luck and others, after

praying, the community together ate the food that had been served. After the

event was over, the community went around the together while praying to

Allah SWT to protect the village from disasters and others..

2. Individual society.

Some people also conduct Suroan traditions to pray to Allah SWT in the hope

that they will always be safe, healthy, and kept away from disaster. As;

washing the Kris for people who own that, making a Tumpeng and

thanksgiving, and also making red and white porridge with a cross shape.

Universitas Sumatera Utara CHAPTER III

A DESCRIPTION OF SUROAN IN DESA SEI GLUGUR

3.1 WHY CAN THE SUROAN AVOID BAD LUCK

Suro month for some people, especially by Javanese people, is considered a sacred month. This month can also be said as a moon full of mystery, Javanese people think that in this Suro month all people should not hold a celebration whether it is a wedding, circumcision, or any other type of celebration. Because there are some assumptions that support this, the Javanese believe that in this Suro month the southern queen is marrying her child so that if there is someone who does a celebration this month there will be a disaster that befalls the person or his own village.

There are also those who think that the Suro month is the month when the demons wake up from their place. so that the impact of that belief for the Javanese people is necessary to carry out certain rituals or some kind of salvation, which aims to prevent the community from all kinds of calamities, bad luck, disasters. In addition there are also those who think that the Suro month is the month for spiritual cleansing of what has been done in the past year, or as a cleansing of the sins that have been committed. So it needs a kind of self-reflection ritual so that our sins do not happen again.

Universitas Sumatera Utara Suro is one of the months in the Javanese calendar created by Sultan Agung, king of Mataram in the 16th century AD, based on the Hijri-calendar. That is why 1

Suro always coincides with 1 Muharam, marking the Hijri New Year.

Night 1 Suro is often considered to be mystical to sacred by the Javanese people. it is said that many astral creatures roamed the 1st night of Suro compared to other nights. Because of the sacred nuances, many rituals are performed during the

1st night of Suro, such as ngumbah keris or cleaning up the keris, bathing in flowers of setaman, kungkum (bathing), tapa bisu, pilgrimage, and others. These rituals have their own philosophical meaning.

However, besides performing these rituals, many Javanese believe that doing things related to a party or celebration becomes a taboo. They believe that the Suro Moon brings bad luck.

The following are some of the activities that were abstained in the Suro Month:

1. Organizing a wedding

2. Moving house

3. Other celebrations

4. Traveling far away

Suro is a new month used in the Javanese calendar tradition. In addition, the

Javanese believe that the month of Suro is also the new month that prevails in the occult world. Similarly, in the month of Suro it is also the most sacred month for the

Universitas Sumatera Utara universe of spirits. They even got a "dispensation" for natural selection. For anyone whose life is not eling and alert can be affected.

On some of the views of the Javanese community, wisdom emerged which became the tradition of the Javanese people during the month of Suro. At least there are 5 kinds of rituals that are performed before and during the month of Suro in the java like the following;

1. 1st night siren Suro; a large shower using water and mixed with a set of

flowers. As a form of "worship" (sariat) with the aim of purifying the body, as

a ceremonial event a sign of the beginning of doing good throughout the

month of Suro; or also more stringent in maintaining and purifying the heart,

mind, and keeping the senses from negative things. When it is done, it is

required to pray while praying for salvation to Allah SWT to keep us from all

disasters, calamities, accidents. The prayer focuses on asking for personal and

family safety, as well as relatives. Prayer is implied in every step of the

bathing ritual. For example, flushing the body from the top of the head to the

whole body as much as 7 times the pouring of the scoop (7 in Javanese; pitu,

is a prayer that God gives a pitulungan or help). Or 11 times (11 in the

Javanese language; one by one, is a prayer for God to give kawelas; mercy).

Or 17 times (17 in Javanese; pitulas; so that God gives pitulungan and

kawelas). Bathing is better done not under the roof of a house; directly "sky

roofed"; the point is that we directly unite the soul into the wave of

harmonization of the universe.

Universitas Sumatera Utara 2. Tapa Mbisu (silent); doing well throughout the month of Suro in the form of

always controlling speech to say good things. Because in the month of Suro

which is full of kindness, prayers are more easily realized. Even bad words or

swear that come out of the mouth can be "numinous" or materialized. So that

bad words can really harm yourself and others.

3. Doing Pilgrimage; in the month of Suro, the Javanese people were more

active in the pilgrimage to the tombs of their respective ancestors, or the

tombs of the ancestors who had been instrumental to us. Besides praying, the

pilgrimage is an act of the next generation to honor their ancestors. How to

respect and appreciate the services of our ancestors besides praying, also by

caring for his tomb. Because the tomb is a historical monument that can be

used as a medium to commemorate the services of the ancestors; remembering

and imitating his good deeds during his lifetime. Our origins in this world are

from his descendants. And someday we will all die to God Almighty. Why

must come to the tomb, of course, for the realization that all the ancestral

inheritance in the form of knowledge, happiness, land of independence, and

wealth are still enjoyed by all children down to the present.

4. Preparing a set of flower offerings for parents who are still very strong

Javanese culture always performs this ritual. by placing a set of flower or

flower in the form of a clear water container and placing it in the house. Red

roses, white roses, jasmine, cantilever, Kananga. Each flower has the meaning

of great prayers to God that is implied in it. Flowers are also sown on the

tombs of the ancestors that we value

Universitas Sumatera Utara 5. Jamasan pusaka or Ngumbah Keris; this tradition is carried out in order to

care for the inheritance and mementos of its ancestors. Pusaka has many

meanings behind the shape of the object. Heirlooms are the fruit of creative

work in the field of art and the skills of our ancestors in the past. Artwork that

has a high life philosophy. In addition, heirlooms become historical sites and

monuments, and make it easier for us to sympathize with the advances in

technology and the local wisdom of the previous ancestors. From respect and

then grow to become a source of inspiration and motivation for the next

generation to do better and progress compared to the achievements of our

ancestors in the past. Because a great nation is a nation that respects its

ancestors, its heroes, and its pioneers.

6. Barrier offerings; offerings are natural alms rituals. Uborampe rituals are

presented (dissolved) to the sea, mountains, or to certain places. This cultural

tradition is most often considered musryik. Why not, if we only see what we

see without understanding the essential meaning of the ritual offerings.

Universitas Sumatera Utara 3.2 THE RULES SUROAN IN DESA SEI GLUGUR

Desa Sei Glugur is a village located in Pancur Batu Subdistrict, Deli serdang

Regency, and North Sumatra Province. This is a Transmigration Settlement Unit whose inhabitants are mostly inhabited by immigrant communities from Central Java,

East Java, Yogyakarta, and local areas. Therefore, the people in this village also have

Batak and Karo, tribes.

The Suronan tradition in the area of Sei Glugur itself is different from the

Suroan tradition in other regions because here the Suroan tradition process is made simpler. In other areas the Suroan tradition is more complicated such as slaughter of goats, kirab kebo bule, kirab pusaka as done in the Keraton.

The Javanese people do the Suro 1 night ritual with a variety of purposes, the main one being a better life change in the year to come. Every community member, member of a particular community, or institution carries out goodness in various ways. There are those who perform ritual salvation by slaughtering animal victims, some people collect a number of funds for mutual salvation, there are those who do tapa brata, solitary practices, iktikaf in mosques, etc.

In the suroan ritual procession in the village of Sei Glugur it is divided into 2 parts:

1. The whole community of Sei Glugur Village.

The Suroan tradition in the Sei Glugur area is carried out more easily, at 8

(eight) nights or after the Isha prayers' people flock to the village mosque with food or drinks. Different from other regions, there is no regulation in the village of Sei

Universitas Sumatera Utara Glugur that requires residents to bring food and beverages that are determined so that people are free to bring anything. Usually the community brings yellow rice, gudangan, nasi uduk, market snacks such as apem, lemper, and much more. However, there is also food prepared by local residents, namely a tumpeng that will be eaten together at the mosque.

After the evening prayer, the opening remarks from the village head began, then continued by listening to lectures on suroan by village culturalists and after that the cleric recited prayers and supplications, the point of which was to praise and thank God for the blessings given to all of us and ask for protection from disasters and ask that we be given health for all of us.

After the village cultural observer finished reading prayers and requests, the village elders also invited the community to start eating the food and drinks that were available. The atmosphere became crowded because people began to eat the food they brought. After the community finished eating, they shoulder to shoulder cleaning up the remnants of garbage scattered around the mosque.

After carrying out festivity in the mosque, the residents went around the village while doing dhikr (praying) so that the village was given safety and kept away from the disaster by God Almighty. After going around the village together then the people returned to the mosque and greeted each other after returning to their homes.

Universitas Sumatera Utara 2. Individual communities.

Some communities in Desa Sei Glugur also carry out several Suroan traditions, such as: Washing heirlooms for people who own these objects, is done by bathing this keris, that is by opening the keris from the scabbard then washing it with basin water that has been sprinkled with flowers to remove the rust. Then spread with lime and wuluh starfruit to make it cleaner, and then rinse again with water. After the cleaner, dry and spread the Mori cloth with perfume. After that, use it to wrap the keris that has been bathed. After that put the keris on top of the incense that has been burned while praying.

And for someone born in the month of Suro, they will hold a thanksgiving event by making Tumpeng. Tumpeng is a dish in the tradition or Selametan ceremony. So, it can be said that the cone is also a sacred dish and has spiritual meaning. Thus the cone is understood. The presence of Tumpeng in the selametan tradition in Javanese culture gives a deep meaning, as well as in the components of the cone itself. Rice cone is placed in the middle and various side dishes are arranged around the cone. Placement of rice and side dishes like this is symbolized as a mountain and fertile soil around it. The land around the mountain is filled with various kinds of vegetables from plants and side dishes. These are all symbols or signs that come from nature, the results of the soil. Land becomes a symbol of essential welfare. The placement and selection of side dishes in Tumpeng is also based on their knowledge and relationship with nature. Therefore, side dishes are placed around rice because that's where they come from.

Universitas Sumatera Utara In addition to its placement, side dishes are also based on the wisdom gained from learning from nature. Tumpeng is a symbol of the ecosystem of life. The high cone of rice symbolizes the majesty of God which creates nature and its contents, while various side dishes and vegetables are symbols of the contents of this nature.

Therefore, the choice of side dishes in cone usually represents everything in this world

The following are each of the meanings of the side dishes on the cone;

 White rice

In the past, Tumpeng rice was usually made from white rice. Although

currently the cone has certain variations, starting from nasi uduk to yellow

rice. Cone-shaped white rice symbolizes something we eat should come from

a clean and halal.

 Chicken

Chicken commonly used in cone rice is a rooster or rooster. The

selection of roosters also means avoiding the bad traits of roosters, such as

arrogant, always interrupting when talking, and always feeling right on their

own.

 Catfish

Not only chicken, actually cone rice is also equipped with catfish.

Although now most people choose other types of fish as side dishes of cone

rice, because the shape of catfish is not so attractive. Catfish are a symbol of

Universitas Sumatera Utara fortitude and tenacity in life. Because catfish can survive in water that does

not flow and on the riverbed.

 Anchovy

Anchovy is also commonly served in cone rice dishes. Anchovy in

cone rice has the meaning of togetherness and harmony, because anchovy

always lives clustered in the sea.

 Eggs

Eggs are also an important side dish and have deep meaning in cone

rice. Eggs are also a symbol if humans are created with the same nature. Eggs

that are commonly used are usually hard-boiled eggs that are crushed and

served intact with the skin. So to eat it, you have to peel the eggs first. This

symbolizes, that all actions must be planned in advance (peeled), done

according to plan and evaluated to get perfect results.

 Urab

Besides side dishes, the other complement that should not be left behind is

urab. It usually consists of kale, spinach, long beans, bean sprouts, with urab

spices made from grated coconut sauce. This vegetable symbolizes a lot of

meanings; Kangkung means jinangkung which means protecting. Spinach can

be interpreted with ease. Sprouts or sprouts means growing. Long beans can

be interpreted as thinking far ahead. While shallots are interpreted to consider

Universitas Sumatera Utara everything carefully. And the last is urap means urip or living or being able to

support (support) the family

 Red chili

The decoration of red flower shaped chili is usually placed on the top of cone

rice. This chili decoration develops a fire that provides information that is

beneficial to others.

In addition to making Tumpeng for Selametan, also made red and white porridge with a cross on it. There is a certain meaning in serving porridge with the cross above it, which is used as a symbol of "exertion" of hope that someone who performs the ritual can obtain salvation (called Jenang Sengkolo - sengkolo means disastrous). Actually, it is not porridge that is patching up the reinforcements, but the prayer of congratulations with family, relatives and the local community in that tradition is preferred. Red and white porridge made for Selametan is also known as Suro porridge. This porridge generally made in the morning, after the "suro" celebration.

Usually after being prayed for red and white porridge is distributed to neighbors and also people who are respected, especially the clerics, leaders of Islamic boarding schools, marabot (imam mosque). In order for them to also pray for health, sustenance, long life and keep away from danger or bad luck through red and white porridge dishes. In making red and white porridge will be presented by forming a

Universitas Sumatera Utara cross, the purpose of this form is to dispel bad luck that will happen to someone born in this Suro month. This is also one of the procedures for carrying out Suroan rituals.

Here is the philosophical meaning of the color of red and white porridge

• Red porridge symbolizes the comparative nature of goodness there is evil, there is pleasure there is sadness, there is pleasure there is a disaster. For the events of disaster we must be patient and resigned to Allah SWT. Against evil we must stay away from it.

• White porridge symbolizes purity, goodness, namely gratitude for the blessings of

Allah SWT.

Universitas Sumatera Utara CHAPTER IV

CONCLUSION AND SUGGESTIONS

4.1 Conclucions

From this paper, the writer can draw the following conclusions:

1. After conducting this research, we know that the Suro Tradition on Javanese

Society cannot be separated from the Javanese ethnic cultural social life.

Because until now they still carry out the Suro tradition. They still carry out or

carry out this ritual because of the trust they have. So that the ritual is still

running every year. The communities in java are participated in the Suroan

activity. And the meaning of the Suro tradition is to obtain safety, avoid

danger or reject reinforcements by carrying out various existing traditions by

doing some ritual such us; 1st night siren Suro (a large shower using water

mixed with a set of flowers), tapa mbisu, doing pilgrimage, ngumbah keris,

and barrier offerings. and do not carry out prohibitions in the Suro month,

such as; Organizing a wedding, Moving house, Other celebrations, Traveling

far away.

2. The activities carried out by the Javanese in the Suro tradition were to do

kenduren, to go around the village while praying and so on, while what was

done by individuals was to wash the keris (ngumbah keris) to add magic, and

especially those born in the Suro month to do selametan with tumpeng and red

and white porridge in the form of a cross. all traditions are carried out in the

Universitas Sumatera Utara hope that the Almighty God will give salvation, goodness, health to all those in Desa Sei Glugur.

Universitas Sumatera Utara 4.2 Suggestions

From the results of the research that the writer did in Desa Sei Glugur, the writer tried to give the following suggestions:

1. This Suro tradition can be continued and preserved in the local community,

especially the people in Desa Sei Glugur. And it will become a tradition for

the next generation. Parents to further enhance their role in providing an

understanding of tradition, the tribes in the family environment, so that the

implementation of the Suro Month Ritual does not come out of the customary

norms that have been mutually agreed.

2. It is expected that all aspects, both the government and the community, should

also maintain and preserve the traditional one Suro ceremony, because the

tradition has been carried out for generations by their ancestors. This tradition

is also a regional cultural asset, a tourism asset and as the identity of the

community of Desa Sei Glugur, so the coherence and similarity of steps from

the Government, Tourism Office, Sei Glugur Village Government in handling

the tradition are needed. It is expected that the Suroan tradition is not just a

ceremonial ritual event, but can be used as an interesting guide and

entertainment for the community.

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