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(Batu Teteruga and the Sobey Tribe Folktale) Rini Maryone Balai Arkeologi Papua Jl. I

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(Batu Teteruga and the Sobey Tribe Folktale) Rini Maryone Balai Arkeologi Papua Jl. I BATU TETERUGA DAN CERITA RAKYAT SUKU SOBEY (Batu Teteruga and The Sobey Tribe Folktale) Rini Maryone Balai Arkeologi Papua Jl. Isele Waena Kampung, Heram, Kota jayapura, Provinsi Papua Pos-el : [email protected] INFO ARTIKEL ABSTRACT Histori Artikel Megalithic dwellings in Papua related to folktale are very much traced Diterima : 1 Juni 2021 from each region. These folktale are not only told by the community Direvisi : 16 Juni 2021 but there is historical evidence in the form of natural stone buildings. Disetujui : 27 Juni 2021 Which according to archaeology is called megalithic buildings. The stone is believed to be a deformed turtle. This research was conducted Keywords: in Kampung Bagaiserwar Sarmi Kota district, Sarmi Regency, Papua The Sobey Tribe, Province. In this paper the author uses the method of Folktale, Stones ethnoarkeological approach. This research is also conducted in two stages, namely data collection and data processing. Data collection is Kata kunci: done in several ways, namely: surveys, interviews and conducting Batu teteruga, cerita library studies. The final stage is data processing, after all the collected data is then described, analyzed and interpreted. By using rakyat, Suku Sobey this method, you can also find out the megalithic remains of the suspect stone /turtle and folktale of the Sobey tribe in Sarmi Regency and can know what cultural values are contained in the megalithic dwellings and folktale of teteruga/ turtles / in the Sobey tribe in Sarmi Regency. ABSTRAK Tinggalan megalitik di Papua yang berkaitan dengan cerita rakyat sangat banyak kalau ditelusuri dari setiap daerah. Cerita-cerita rakyat tersebut tidak hanya diceritakan begitu saja oleh masyarakat tetapi ada bukti sejarahnya berupa bangunan batu-batu alam. Yang menurut ilmu arkeologi disebut bagunan megalitik. Batu tersebut dipercaya sebagai teteruga/ penyu yang berubah wujud. Penelitian ini dilakukan di Kampung Bagaiserwar distrik Sarmi Kota, Kabupaten Sarmi, Provinsi Papua. Dalam tulisan ini penulis menggunakan metode pendekatan etnoarkeologi. Penelitian ini pula, dilakukan dengan dua tahap yaitu pengumpulan data dan pengolahan data. Pengumpulan data dilakukan dengan beberapa cara yaitu : survei, wawancara dan melakukan studi pustaka. Tahap akhir adalah pengolahan data, setelah semua data terkumpul kemudian dideskripsikan, dianalisis dan diinterpretasikan. Dengan menggunakan metode ini pula dapat mengetahui tinggalan megalitik batu teteruga/penyu dan cerita rakyat Suku Sobey di Kabupaten Sarmi serta dapat mengetahui nilai-nilai budaya apa yang terkandung dalam tinggalan megalitik dan cerita rakyat teteruga/penyu/ pada Suku Sobey di Kabupaten Sarmi. Jurnal Arkeologi Papua Vol. 13 Edisi No. 1 / Juni 2021 : 95-114 95 PENDAHULUAN orang meninggal. Kemudian muncul Indonesia dikenal sebagai bangsa kepercayaan bahwa roh-roh tersebut masih yang memiliki kekayaan warisan budaya selalu berhubungan dengan orang yang yang bernilai tinggi. Warisan budaya masih hidup, dan dianggap mempunyai tersebut ada yang berupa bangunan atau pengaruh yang kuat terhadap kesejahteraan monumen, kesenian, naskah-naskah kuno masyarakat. Pengertian megalit sebagai batu dan jenis-jenis budaya lainya (Sumarsih, besar dalam kenyataannya tidak selalu 1985 : 5). Warisan budaya berupa bangunan diterapkan sesuai dengan arti yang atau monumen yang dikenal yaitu tinggalan sebenarnya. Namun menurut Wagner dalam megalitik. Warisan budaya tersebut Indonesia: The Art of an Island Group menyatakan bahwa bangunan megalitik merupakan kebudayan Nusantara yang lekat tidak hanya batu besar akan tetapi batu kecil dengan tradisi megalitik. Warisan budaya dan bahkan tanpa monumen dapat dikatakan megalitik ini tak berhenti pada zaman berciri megalitik apabila benda tersebut prasejarah saja, namun tradisi tersebut terus dimaksud untuk pemujaan arwah nenek berkembang hingga zaman sejarah (Hoop, moyang (Wagner, 1962: 72). 1932 : 101). Tradisi megalitik merupakan tradisi yang mencerminkan perjalanan Tradisi megalitik di dunia ini peradaban suatu masyarakat. terkandung dalam alam pikiran yang bersifat Tradisi megalitik adalah salah satu religius. Kepercayaan tersebut juga dimiliki bentuk ciptaan manusia yang dicirikan oleh oleh bangsa-bangsa lainnya di Asia benda-benda megalit berupa bangunan dari Tenggara dan Pasifik. Bangunan-bangunan batu. Istilah megalitik berasal dari megalitik tersebar hampir di seluruh kata mega yang berarti besar, Kepulauan Indonesia. Geldern (1984 : 306- dan lithos yang berarti batu. Pendirian 312). Geldern berpendapat, bahwa tradisi ini bangunan megaltik selalu berdasarkan pada dibawa oleh penutur Austronesia. Diduga, kepercayaan akan adanya hubungan antara bahwa Indonesia yang menerima tradisi yang hidup dan yang sudah meninggal. megalitik dalam dua gelombang, yaitu Kepercayaan ini menganggap bahwa roh sebagai berikut: Megalitik Tua yang diwakili seseorang tidak lenyap pada saat orang antara lain oleh menhir, undak batu, dan meninggal. Roh dianggap mempunyai patung-patung simbolis-monumental kehidupan di alamnya tersendiri sesudah 96 Batu Teteruga Dan Cerita Rakyat Suku Sobey Rini Maryone bersama-sama dengan pendukung Kepulauan Indonesia bagian selatan, kebudayaan beliung yang diperkirakan Maluku, selanjutnya memasuki Kepala berusia 2500 – 1500 Sebelum Masehi dan Burung; dan pengaruh megalitik juga dimasukkannya dalam masa Neolitik. menyebar melalui Mikronesia, sebelum Megalitik tua ini dibawa oleh para imigran menuju ke barat menuju Sepik di Papua melalui Tonkin menuju Malaysia Barat dan Nugini melalui Filipina, Sulawesi Utara, dan masuk ke Indonenia melalui Sumatera. Dari Halmahera (Soejono, 1984 : 30). Bentuk Sumatera sebagian berlanjut ke Jawa dan megalitik di Papua agak berbeda dengan terus ke Nusa Tenggara, sedangkan sebagian bentuk megalitik yang ditemukan di wilayah lagi menyebar ke Kalimantan terus ke utara. Indonesia bagian barat dan Sulawesi. Megalitik Muda yang diwakili antara lain Megalitik di Papua lebih dicirikan oleh pola oleh peti kubur batu, dolmen semu, yang sederhana yang mirip dengan bentuk- sarkofagus, yang berkembang dalam masa bentuk yang ada di Maluku dan Nusa yang telah mengenal perunggu dan berusia Tenggara Timur (Prasetyo, 2011: 88). sekitar awal millenium pertama Sebelum Tradisi megalitik di Papua Masehi hingga abad-abad pertama Masehi merupakan kegiatan ritual dengan (Soejono, 1984: 223 – 224). Megalitik muda menggunakan medium batu-batu alam ini diperkirakan datang bersama-sama seperti stalagmit dan stalagtit dalam gua- dengan kebudayaan Dong Son. gua, dolmen, batu pahatan dan batu-batu Di Indonesia keberadaaan bengunan- alam lainnya yang dianggap sebagai jelmaan bangunan megalitik sangatlah umum. roh-roh nenek moyang, yang dilakukan baik Sampai saat ini belum dapat dihitung secara secara perorangan dan kelompok. Kegiatan pasti jumlahnya. Namun demikian hasil ritual ini menunjukkan adanya tradisi penelitian telah menunjukan sebaran yang berlanjut dan sekaligus dapat sangat luas, baik yang dimulai dari menggambarkan sistem religi masa lampau Sumatera, Jawa, Sulawesi, Bali, Sumba, Papua yang masih bertahan ditengah Sumbawa, Flores, Timor, Sabu, Maluku, dan kehidupan masyarakat yang sudah Papua (Geldern, 1984: 306-312), berkembang dan sudah memiliki suatu kepercayaan hidup yaitu Kristen dan Islam. Papua menerima pengaruh megalitik dari Asia Tenggara lewat rute barat melalui Jurnal Arkeologi Papua Vol. 13 Edisi No. 1 / Juni 2021 : 95-114 97 Terkait dengan judul batu teteruga Sukun Mengungkapkan Cerita Rakyat di atau penyu dan cerita rakyat masyarakat Kampung Yapase” (Maryone, 2019 :71-79), Suku Sobey, adalah cerita pada masa lampau “Megalitik dan Cerita Rakyat Suku Baham yang menjadi ciri khas dari masyarakat di Gua Sosoraweru Fakfak” (Maryone. 2014 Sarmi yang memiliki kultur budaya yang : 113-120). Tinggalan-tinggalan megalitik beraneka ragam mencakup kekayaan budaya tersebut dapat mengungkapkan cerita rakyat dan sejarah. Cerita rakyat teteruga ini di beberapa daerah di wilayah Papua. merupakan sebuah kisah yang diangkat dari Pada umumnya cerita rakyat pemikiran fiktif dan kisah nyata dibarengi mengisahkan tentang suatu kejadian di suatu dengan pesan moral yang mengandung tempat atau asal muasal suatu tempat. makna kehidupan dan tata cara dalam Tokoh-tokoh yang dimunculkan dalam berinteraksi dengan makluk hidup. Cerita cerita rakyat umumnya diwujudkan dalam rakyat ini menunjukan kepada cerita yang bentuk binatang, manusia maupun dewa. merupakan bagian dari rakyat, yaitu hasil Cerita rakyat dapat diartikan sebagai sastra yang termasuk ke dalam cakupan ekspresi budaya suatu masyarakat melalui foklor. Cerita rakyat tersebut merupakan bahasa dan susunan nilai sosial masyarakat pernyataan sesuatu budaya kelompok tersebut. Cerita rakyat itu sendiri manusia yang mengisahkan berbagai ragam mempunyai kegunaan dalam kehidupan peristiwa yang berkaitan dengan mereka, bersama, sebagai alat pendidikan, hiburan, baik secara langsung atau tidak. Cerita protes sosial dan proyeksi suatu keinginan rakyat ini juga merupakan suatu bentuk yang terpendam. Sedangkan cerita rakyat karya sastra lisan yang lahir dan bersifat pralogis yaitu logika yang khusus berkembang dari masyarakat tradisional dan kadang berbeda dengan logika umum. yang disebarkan dalam bentuk relatif tetap Penelitian tentang cerita rakyat telah banyak dan di antara kolektif tertentu dari waktu dilakukan untuk berbagai macam tujuan yang cukup lama dengan menggunakan kata (Danandjaja dalam Lestari, 2012 : 21). klise (Danandjaja, 2007: 3-4). Cerita rakyat ini pula, dapat digali Batu
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