TABOO IN THE BAJAU TOROSIAJE TRIBE SOCIETY, POHUWATO DISTRICT, PROVINCE

Nur Aina Ahmad IAIN Sultan Amai Gorontalo

Eka Sartika Universitas Negeri Gorontalo

ABSTRACT This study aims to describe the taboo concepts that are still valid as a legacy of customs, traditions, and culture of the Bajau people in Torosiaje Village, Pohuwato Regency, and their application in everyday life. In this study, the taboo is any form of prohibition in the form of actions or words used as the cultural heritage of the Bajau Torosiaje people from generation to generation. This study is expected to provide theoretical and practical contributions as sources of information and reference, especially regarding the Bajau people’s traditions. The deeds taboo, which is still preserved as a legacy of tradition and culture in the Bajau Torosiaje community, Pohuwato Regency, Gorontalo Province, is the community’s social and moral control in their daily behavior. These prohibitions govern all contexts of community life from birth to death. These taboos can be in the form of prohibitions that must be avoided by a pregnant woman or restrictions that fishers must obey while at sea. It is quite reasonable, considering the Bajau Torosiaje community’s activities, which cannot be separated from the sea as a place to live and as a source of livelihood. Language or speech taboo includes all prohibitions aimed at controlling the use of diction or words, which, if violated, are believed by the Bajau Torosiaje people to bring harm. The language taboo in the Bajau Torosiaje community can be the prohibition of mentioning individual animals’ names or mentioning the names of demons and spirits. This taboo is part of the traditional community beliefs that are still maintained in modern life today. Various taboos in the Bajau Torosiaje people’s culture, Pohuwato Regency, Gorontalo Province, can be concluded as a legacy of extraordinary value. Taboo becomes a strong fortress in preventing immoral acts and controlling society to act and speak following the values regulated in religion. In the end, modern life that has developed does not necessarily keep the Bajau Torosiaje people away from their ancestors’ traditions. Keywords: Taboo, Bajau Torosiaje

INTRODUCTION Humans and culture are two essential components that cannot be separated as the identity of the social group of an individual community who eventually decide to live together in an orderly interaction based on togetherness, which is called society. Culture also contains many forming elements, including religion, language, customs, clothing, works of art, etc. The cultural system in a region sources from hereditary heritage and is usually passed on from generation to generation. Cultural preservation is necessary in order to maintain the existence of a tribe amid modernization. is a multiethnic country with a diversity of ethnicities, cultures, religions, and languages. Referring to the population census by Statistics Indonesia (BPS) in 2010, Indonesia has around 1,340 ethnic groups or 41 percent of the total population. History records the uniqueness of the Bajau Tribe as a nomadic sea tribe that inhabited most of the waters in Indonesia and other Southeast Asian countries. It is in line with the lifestyle of the Bajau Tribe, which cannot be separated from sea or water areas. The sea and water are a place to live and as a symbol of their identity for centuries. Currently, most of the Bajau people choose to live on

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the mainland. However, it does not mean that they forget the tribal identity, which is deeply rooted in their lives from the beginning. The Bajau or Bajo Torosiaje people are a group of people who speak with their own identity and uniqueness. The Torosiaje area, located in District, Pohuwato Regency, the western part of Gorontalo Province, is above Tomini Bay’s sea. It has become part of the administrative area of Gorontalo Province, which at the beginning of its formation in 1901, was still the territory of North Province. Since the beginning of its existence, the long history of the Bajau Tribe’s journey has given birth to an extraordinary cultural heritage with strong customs and regional languages that remain alive today. Wundt explains the concept of the word taboo1 as the oldest unwritten code of law belonging to humans. People assume that the age of taboo is older than the gods’ age and has existed since pre-religious times. Restrictions in taboo are different from restrictions in religious or moral prohibitions. Likewise, the prohibitions in taboo are different from those in religion and morals. The taboo prohibitions have no justification, and their origin is unknown. Even though we do not understand it, the taboo is accepted by those who adhere to it. Taboo can also be interpreted as a form of public expression of condemnation of behavior or speech believed to harm community members’ lives. Taboo is a form of value that grows and becomes the community’s social control in reviving the conditions of the people who adhere to customs. One of the various types of taboos or prohibitions in the Bajo Torosiaje tribe’s culture is the language or speech taboo. Language taboo is interpreted as spoken or written speech, prohibited or avoided as much as possible in a communication. The application of taboos such as language taboos in the Bajau Torosiaje Tribe’s cultural context begins with imparting politeness in speaking. The Bajau language, also known as the Bajo language, is a language spoken in the Torosiaje region, spread from Tilamuta and Lemito on the Gorontalo peninsula to the Nain islands in . In practice, language taboos are the moral control of the Torosiaje Bajau people in avoiding all forms of deeds deemed inappropriate, followed by other taboo forms.

RESEARCH METHOD This field research was carried out by collecting all forms of data and information from the people of the Bajau Torosiaje Tribe, Pohuwato Regency, Gorontalo Province, both in oral and document form. The data is then processed using a qualitative descriptive approach to describe all forms of taboo, both deeds and language taboos, which are still used in the Bajau Torosiaje tribe’s cultural traditions, Pohuwato Regency, Gorontalo Province.

FINDINGS AND RESULTS The History of the Bajau Torosiaje Tribe Based on the study and literature records results, the Bajau people originated from Peninsular Malaysia around 2500-1500 BC. The history book Tuhfat An Nafis2 by Ali Haji states that the sea people (Bajau / Samee) were informants or spies who observed all ship traffic and shipping developments in the Malacca Strait to be reported to the Sultan Johor. The Bajau/Samee tribe has its role in the kingdom, as do other tribes are given particular tasks such as being a royal boat oarsman, weapon maker, coast and strait guards, or food suppliers. The Bajau / Samee tribe used to be an ethnic group that had an enormous influence and role in maintaining the upholding of the extensive maritime kingdoms that existed on the Malaysian peninsula and Riau, including helping small kingdoms win the power struggle. The dispersion of the Bajau Tribe, which ultimately required them to live on a boat, which is known as bido or soppe / leppa, is historically based on the story of the disappearance of Putri Papu

1 Totem & Taboo, Sigmund Freud, (Yogyakarta: Immortal Publishing dan Octopus, 2017 h.34) 2 Tuhfat Annafis, H. Umar Nanga (Mengenal Sejarah Perkembangan Suku Bajau), (,1996) 354 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

(the name for the King’s daughter). Another historical record states that the Bajau Tribe’s cause to move around, such as leaving Johor Malaysia in the 17th century, was due to the instability of the political situation and a shift in domestic power. Historians argue that the Bajau migrated from Johor to the east, sailing along the coast of to the north, passing through Sabah and the southern , and finally anchored in East Sulawesi. Bone and Gowa were their first stopovers in Sulawesi, where they were recorded as excellent navigators and defenders of the Makassar kingdom. The legend of Putri Papu, which is believed to be the origin of the spread of the Bajau tribe in Indonesia and Southeast Asia, tells the story of a princess who is on a field trip accompanied by a son of a hulubalang (commander) named Simaruning. When Putri Papu and Samaruning’s canoes were exploring the Malacca / Johor Beach, suddenly, a tremendous storm came along with rain and lightning. They then drifted somewhere. Papu (Raja Bajau), a relative of the Kingdom of Malacca and Johor, then gathered his people and ordered them to look for Putri Papu. The King ordered them not to return unless the princess was found. About 200 biduk / soppe consisted of handsome and young men and their families gathered to carry out the search mission for Putri Papu and Samaruning under the command of a retainer named Si Mungkame accompanied by his wife. The search was carried out in soppe groups for months. The first search was carried out on Abalan Island, which is today called Singapore. On the island, their search was fruitless, so the group eventually spread to the Indonesian Archipelago. Another group headed for the Riau Islands (Karimun Jawa) under Si Apitan Dara’s command and his wife, Mancinnong. The group, commanded by Si Mantaria and his wife Sitti Jailolo, headed for the Thousand Islands to Jawakattar Matabana (Jakarta), Bawean, and Kangean. The group led by Baharukun and his wife Sitti Alimuna headed to Nusa Tenggara, , and settled on an island called Bunging Island, which is now better known as Labuan Bajau. Another group headed to Borneo Island and Brunei Darussalam. This group then headed to Bontang Island, led by Si Mabakka, accompanied by his wife, Si Danriapitu. This group became the Bajau tribe’s forerunner, who inhabited the Philippines’ Sulu and Mindanao Islands. Meanwhile, the group led by Punggawa Mungkamme, who was accompanied by his wife, Kaca Kaummu, headed to Sulawesi and eventually settled in the Sapukkang Islands, Pangkajene Kepulauan. Putri Papu, who was swayed by the waves for days, was then stranded on the Dajang- Dayang Islands. The Makassar fishermen who found the princess then took her to the King of Tallo (Gowa), who welcomed Putri Papu with great honor. Her noble behavior and character made the King of Gowa marry and make Putri Papu one of the queens, who later gave birth to a son. Within the Tallo Royal palace, Putri Papu nurtured and raised the son with great affection. However, she was often thoughtful, reluctant to speak other than sign language, and did not wish to tell her origins. The King schemed to empty the palace and leave the princess and her son in the palace to reveal the princess’s origin. The King then ordered one of the maids to infiltrate the attic to monitor Putri Papu’s movements. The King’s tactic worked. The infiltrator witnessed Putri Papu putting her son to sleep by singing over and over with the following verse:

Manua Bajo ta Bajoa Manna Tidung ta tidua Tidung Karaeng, Bajoa Disomba tonji

The translation of the verse is as follows: Even though Bajau are Bajau Even though the great Tidung The royal Tidung, Bajoa Still worshipped 355 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

The verse sung by Putri Papu was interpreted as a sign to her beloved son that she was from the Bajau family who would be worshiped eventually. On all maps of Indonesia, the distribution of the Bajau can be seen from the number of settlements on the coast of Labuan Bajau, from the eastern Sunda Strait Islands to the west coast of . Another area that is still part of Tomini Bay’s coast where the Bajau Tribe live is Torosiaje, which today is known as one of the famous marine tourism destinations in the Pohuwato District. Torosiaje has been around since 1901. This village was formed by the decision of several owners of the soppe (large boats where the Bajau lived) to settle down and eventually set up a village. The Concept of Taboo in Bajau Torosiaje Society The Bajau Torosiaje people have a significant dependence on natural ecosystems. It is quite reasonable, considering their livelihoods, which cannot be separated from the sea. Mangrove forests are a safe source of food consisting of various types of animals, including fish. Since a long time ago, the belief that has grown in the Torosiaje people, especially the belief in the spirit or demonic power, has significantly contributed to preventing community activities, especially activities that can damage marine ecosystems and habitats. Likewise, with the existence of taboos that are still maintained. The Bajau Torosiaje people classify taboos into two types: deeds taboo and language or speech taboo. The two types of taboos can be described as follows: 1. Deeds Taboo The life of the traditional Bajau Torosiaje people cannot be separated from the animist belief system, although, in general, they adhere to the teachings of the Islamic religion. It is manifested in rituals, which are a form of belief in both good and evil spirits. For the Bajau people, happiness and sadness in life, including the emergence of certain epidemics, are controlled by the spirit. Thus, rituals to please spirits in all aspects of life are still found today. Land demons and sea devils have become the center of public belief. The ritual of repelling reinforcements has been carried out on a large scale in Torosiaje Village in 1984, 2006, and 2018. Meanwhile, in 2019, the ritual was re-performed as a refinement of the previous year’s repelling reinforcement ritual, which was considered imperfect.3 Shamans, known as sanro, have long occupied a central position in the Bajau Torosiaje people’s lives. Medical developments and health facilities such as Poskesdes (Village Health Center) do not necessarily replace sanro’s position. Mr. Uten Sairullah, S.Pd.4, the head of Torosiaje village, in an interview with the author, stated that: “90 percent of the people in this village entrust health problems to sanro or shamans. Although there are midwives and nurses in the village, the Bajau people still choose to go to sanro instead of going to the Poskesdes when they are sick. It can be said that the belief in a shaman is still very dominant even in modern life like today.” The life of the Bajau Torosiaje people from birth to death cannot be separated from religious rituals, traditions, and culture. This fact places traditional leaders and shamans as the main components of any traditional ceremonies. They primarily play an essential role in maintaining customs and controlling all forms of taboo values or prohibitions in society. The deeds taboo as a legacy from generation to generation in the Bajau Torosiaje community can be described as follows: a. Prohibition of Sitting in Front of The Door of The House for Pregnant Women In the traditions of the Bajau Torosiaje people, women get very high respect. Long before they lived a settled life, maintaining the honor of women in the house was the

3 Rena Pasanre (Pemerhati Pariwisata dan Budaya Bajau Torosiaje, Wawancara Tgl 5 Februari 2020 4 Uten Sairullah (Kepala Desa Torosiaje, Wawancara Tgl 5 Februari 2020) 356 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

responsibility of all family members, even when they were still living on a leppa (boat) and soppe (big boat). Customary and religious sanctions are present as a protective barrier so that there is no reason for any member of society to disobey this social institution. The sanctions given for the unpleasant treatment of women in the Bajau Torosiaje community are moral sanctions and customary fines. Although customary fines are starting to become extinct and replaced with sanctions based on Indonesia’s prevailing laws and regulations, loyalty to the heritage of traditional cultural values is well preserved. A similar thing can be seen in the inheritance of taboo values or prohibitions imposed on a woman from when she was a girl until she married, became pregnant, and gave birth. Various forms of taboo exist as protection for women, such as taboos or prohibitions of sitting in front of or on the house’s doorstep for pregnant women. This prohibition is intended so that babies who are being conceived do not experience problems at birth. This assumption is based on the belief that babies are born through the door (womb). Therefore, their birth should not be obstructed or blocked. Therefore, a woman or pregnant woman is not allowed to sit at the doorway or the house’s doorstep. b. Prohibition of Chopping Wood, Repairing Nets, and Sewing for Pregnant Women This second taboo is also customary or legal protection for a woman during pregnancy. The prohibition on chopping wood, repairing nets, and sewing aims to keep the mother’s womb safe. It is believed that the activities described in the taboo or prohibition can damage the placenta of the unborn baby. Implicitly, this taboo is quite reasonable as a traditional way of protecting women or pregnant women. However, health experts allow and even recommend pregnant women to continue their activities within reasonable limits for their health. In the Bajau Torosiaje people, the placenta is believed to be the twin of every newborn. Therefore, since birth, the placenta receives special treatment through certain rituals by the dukun beranak (Traditional Birth Attendance). The placenta from each newborn will be wrapped in a mat and tobacco, cigarettes, salt, and betel nuts and then released into the ocean. The time chosen to carry out the procession of releasing the placenta into the ocean is also not arbitrary. This ritual is held just before sunset or when the sun is no longer hot so that the baby does not have a fever. The relationship between ritual and belief that is placed on scientific grounds proves the Bajau people’s commitment to upholding traditions and culture from the very beginning of their birth. The items that must be prepared for the complete ritual of releasing the placenta into the sea are three cigarettes or tobacco, lime, betel, and rice. The procedure for releasing the placenta into the ocean starts with burning candles in a coconut shell, taking a small amount of rice, then blowing the baby’s crown by a dukun beranak. The ritual ends with releasing the placenta into the ocean accompanied by prayers or incantations and the utterance “do not disturb your brother.”5 The utterance or prayer is addressed to the placenta, which is believed to be the baby’s twin. The Bajau believes that if the ritual of releasing the placenta into the ocean is not carried out properly, the placenta can disrupt the baby’s life. c. Prohibition of Refusing to Taste The Food Offered Taboos concerning how to behave in everyday life, including how to behave towards others, are arranged accordingly. Included in it are rules on responding to offers to taste food when visiting relatives or neighbors. In the Bajau Torosiaje Tribe culture,

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giving each other food, spices, and others is a common thing that has been a tradition from generation to generation. A form of generosity for someone when visiting someone else’s house is by offering a banquet or only a cup of coffee or tea. Thus, refusing the offer to taste the food is taboo. The prohibition against refusing to taste the food offered while visiting other people’s homes has grown into a taboo tradition still practiced today. If this taboo is violated, it is believed that it will bring disaster to those who refuse the offer. Therefore, in the Torosiaje Bajau Tribe culture, it is abstinence not to taste dishes offered by other people even when they are full. It is recommended to taste the food even a little before saying goodbye to the host. d. Prohibition of Extinguishing The Fire by Dipping Wood in The Water While Crossing Rivers or Seas The life of the Bajau Tribe, which cannot be separated from the sea, creates various taboos concerning specific actions that can be done openly while on the move in the middle of the sea. The prohibition of extinguishing fires by immersing firewood in the water while in the middle of the sea is one form of this taboo. For thousands of years, the Bajau people have lived on leppa or soppe, a boat that serves as a place to live. Therefore, it is only natural that daily activities cannot be separated from the sea. So it is not surprising that when the Torosiaje Bajau Tribe have settled by building settlements over the sea, leppa or soppe are still used as a means of transportation and the primary means of earning a living. Because their life is very dependent on the sea, the primary source of livelihood for the Bajau Torosiaje tribe is fishing. Looking for fish is usually taken overnight or even days. Therefore, activities on the boat, such as cooking, are every day. Firewood used to cook rice or burn other things is not allowed or prohibited from being turned off by immersing it in water. If the Torosiaje Bajau fishermen violate this taboo, then they are believed to face dangers at sea. e. Prohibition of Washing Pan in The Sea Another taboo related to taboos that should not be practiced at sea is the prohibition of washing pans. The activities of Torosiaje Bajau Tribe fishers who usually spend days at sea looking for fish require them to cook with makeshift equipment on the boat. As one of the cooking utensils that are always on the fishermen’s leppa or soppe, the pan cannot be washed by dipping it in the sea. Washing the pan in the sea is a taboo that should not be done to avoid unwanted events. The activity of washing pans in the sea is believed by the Torosiaje Bajau Tribe to bring disaster because it can disturb the existence of sea demons. 6 f. Prohibition of Eating in The Afternoon for Girls The routine of life for the Bajau Torosiaje Tribe is as it is in other tribal communities in the archipelago. Among the tribes in Sulawesi, several taboo forms that prevail in society have several similarities, such as the prohibition of eating outside the usual community times, namely breakfast in the morning, lunch at noon, and dinner at night. Eating outside these times is a prohibition or taboo, especially for unmarried girls. Unmarried girls are prohibited from eating in the evening because this affects dating problems. Girls who always eat in the evening before sunset are believed to have an elderly mate whose age is very different from his age.

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“Since we were little, we were forbidden to eat in the afternoon by our mothers and elders, ma’am, especially at dusk before sunset. If we violate this prohibition, we will be matched with old people.”7 From a scientific point of view, these taboos have no rational correlation with the stipulation of human matchmaking. No human being can be sure who and how old his mate is. However, this taboo carries other social messages, which, if interpreted simply, can be very important in everyday life. g. Prohibition of Bringing Animals That Live on Land While at Sea Animals that live on lands such as dogs, cats, and others, are living things that are strictly prohibited from being carried or included on every fishing trip of the fishermen and the Torosiaje Bajau people as a whole. Fishing activities have many restrictions that are believed to be capable of wreaking havoc if they are violated. The taboo regarding animals is about the act of carrying the animal and includes the taboo of mentioning the names of animals that live on land. h. Prohibition of Grumbling This taboo can take any form of action that usually occurs because of reluctance or laziness. Children raised in Bajau families since they are young are always taught not to oppose orders or requests from their parents. When children are ordered by their parents to take or do something, they are not allowed to complain. Complaining or grumbling when doing parental orders is considered an act of impoliteness and violating taboos. i. Prohibition of Wrapping a Scarf or Sarong Around The Body during Pregnancy There are many prohibitions for pregnant women in the Bajau Torosiaje community. The entire action, speech, or the way of dressing are regulated in such a way according to unwritten taboo values. A pregnant mother or woman is not allowed to wrap a scarf or sarong around her limbs, such as the neck. If this taboo is violated, it is believed that it can cause harm to the fetus or the unborn baby. The following is the narrative of Mrs. Regina Pasandre8 regarding this taboo, in an interview with the author: “Women who are pregnant in our community are prohibited from wrapping cloth such as scarves or sarongs, especially around the neck. The community believes that if it is violated, it can make the baby entangled by the umbilical cord, which could lead to death.” Taboos of the same type or form usually grow in one tribe or culture and are owned by various tribes in the archipelago. j. Prohibition of Walking Around during Maghrib Prayer The evening before sunset is believed to be a sacred time. At this time, demons were believed to be hanging around. This belief is in line with ’s advice to immediately close the doors of houses and windows at dusk. One of the Prophet’s sunnah at dusk is to immediately enter children into the house as an effort to protect them from wandering demons.9 The taboo then becomes teaching of life, which is believed to be in line with Islam’s beliefs as the majority religion adhered to by the Bajau Torosiaje people. Towards the evening before the call to prayer rang out, all the Bajau Torosiaje people’s activities outside the house were stopped for a moment. Those who work outside the home are obliged to return home based on this taboo.

7 Fera Sompah ( Remaja Putri Suku Bajau Torosiaje, Wawancara, 5 Maret 2020) 8 Regina Pasandre (Wawancara, Tanggal 2 Maret 2020) 9 HR. Al-Bukhari dan Muslim 359 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

k. Prohibition of Buying Salt at Night Buying and selling activities in the Torosiaje Bajau Tribe traditions do not exist in written rules like other rules. However, specifically for specific items, some things are taboo to buy at certain times. One of them is the prohibition of buying salt at night. This taboo exists in the Torosiaje Bajau Tribe and becomes a prohibition that applies to Gorontalo people in general. l. Prohibition of Eating Turtle Meat Turtles are a type of animal that is believed to help humans who are experiencing a disaster. Based on this belief, the Torosiaje Bajau people are prohibited from eating turtle meat. Breaking this taboo is believed to bring havoc or certain disasters such as storms at sea or disturbance by evil spirits. Besides, every fisher who violates this taboo will return empty-handed or not get any results. m. Prohibition of Eating Soup Food for The Bride and Groom Another taboo that applies in Torosiaje’s Bajau Tribe is a wedding celebration where the bride and groom are prohibited from eating soup food. If this taboo is violated, it is believed that the celebration will take place in the rain. 2. Language or Speech Taboo a. Prohibition of Mentioning The Names Of Demons Belief in spirits or demons has been known to the Bajau Torosiaje people since ancient times. Long before they knew Islam, the Bajau people relied on their spiritual life on animistic beliefs. Satan and spirits are believed to be crucial components in the Bajau Torosiaje people’s spiritual life as both evil and protective elements. Communication between the Bajau people and demons and spirits is done through a shaman or sanro intermediary with various rituals. Satan, who is considered an evil spirit, is also believed to appear in various forms, including in human form, which violates taboos in everyday life. “It is strictly forbidden to mention the names of demons here. Even if they say their name on the computer, they can immediately get into a trance. They feel invited when their name is called.”10 Therefore, the Bajau Torosiaje people have always been bound by the belief in the prohibition of mentioning demons’ names, both living on land and in the sea. These taboos are binding and will bring unwanted things if they are broken like any other taboo. Chanting the name of the devil is considered a summons that can suddenly present a demon or spirit. Thus, it is not surprising if a newcomer or an outsider who does not know this taboo accidentally mentions the devil’s name, he can immediately go into a trance. The taboo of mentioning demons’ names is a language control for the community to always maintain their speech in communicating with others. The taboo of mentioning the names of demons in the Bajau Torosiaje people applies not only in the sea but everywhere, including on land. This taboo even applies in forest areas where some people work to fulfill their basic needs, such as collecting wood, looking for materials to make boats or house support poles, and so on. Demons on land and at sea are believed to be present at any time or in any situation if someone mentions their names intentionally or not.11 Sanro also prepared a healing ritual for those who broke this taboo with ingredients that adjusted the demons’ number. The healing ritual ingredients are six grains of rice, six fish, six cigarettes, and a coin, all of which are wrapped in woka leaves and then put into a kalingkong (a container

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made of coconut fruit). The number of six is adjusted to the number of types of demons in the sea. b. Prohibition of Using Foul Language The language taboo that grows in society as a cultural heritage forms a value system maintained from generation to generation. The prohibition of using language that has negative connotations or in simple contexts is called foul language, indirectly shaping a child’s politeness since childhood. The regional Bajau language is the mother tongue, which is still spoken today in the Bajau Torosiaje people. Like other regional languages in the archipelago, the Bajau language system also recognizes pleasantry and foul language. This prohibition against using foul language applies to everyday life at home and applies to the sea, especially when fishing in the sea. The appearance of various disturbances in the middle of the sea, such as accidents due to weather or storms, is also believed to be a warning due to violations of this language or speech taboo. In general, the Bajau Torosiaje people can see demons’ presence through the emergence of natural symptoms and certain diseases. The form of diction or word choices of the Bajau Torosiaje language, which falls into the foul language category, is illustrated in the prohibition for a child to mention the parent’s name. Likewise, it is taboo for married couples to call each other’s names, especially their first names. A wife who calls her husband’s name is considered a katula, someone who will face misfortune and even death.12 Apart from addressing or calling, the form of diction, which is also included in the foul language, is cursing, such as mentioning the genitals’ names. The following are some forms of language taboo in the Bajau Torosiaje Language: 1) Kimmanu 2) Tommboni 3) Alanneko 4) Pukimmanu Since childhood, children born into the Bajau Torosiaje community are educated to respect their parents through special greetings or calls. Based on the kinship system, it is mentioned about the mention of pua for uncle or aunt. This respect is formed without exception, which ultimately forms the value of politeness in attitude and language from an early age. c. Prohibition of Mentioning Animal Names While at Sea The activities of the Bajau Torosiaje community that cannot be separated from the sea as a place to live and their primary source of life requires every member of the community to protect the sea and its entire ecosystems. Taboo becomes the legacy of unwritten guidelines that are believed without the need for rational reasons. Academic and rational considerations are not needed in analyzing all forms of taboo that have lived and grown in society since ancient times. The prohibition of mentioning animals’ names during their activities at sea is one of the language taboos that is believed to be just like any other taboo. This taboo was formed on the fear of a disaster or danger that could endanger fishing activities such as fishing as the primary livelihood source for the Bajau community. “While at sea, we, Bajau people, are prohibited from mentioning the names of animals, especially those that live on land. It is not even allowed to take the animal out to sea.”13

12 Robert Zacocot (Orang Bajo Suku Pengembara Laut/ Pengalaman Seorang Antropolog: KPKG 2008) 13 Ika (Nelayan Suku Bajau Torosiaje, Wawancara Tanggal 8 Februari 2020) 361 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5

This taboo is still alive and firmly held by the Torosiaje Bajau people from ancient times until today. Fishing activities become a ritual full of tradition. In this context, the taboo is not just a requirement to fulfill the necessities of life. d. Prohibition of Uttering Exclamatory Words when Smelling Certain Scents in The Sea Exclamatory words referred to in this taboo are word choices that express amazement, admiration, including words that mean to question something that suddenly exists or appears in the sea. For example, a fisherman at sea is shocked by the presence of sounds or aroma of unknown origin.

CONCLUSION Taboo is any form of prohibition that has been enforced in the traditions of the Torosiaje people from long ago through hereditary inheritance by their ancestors. Taboo becomes the moral foundation of social life in all oral aspects, not contained in written documentation like written law, but is believed to be an inseparable part of the norm. Taboo in Torosiaje Bajau society is present in the form of deeds taboo and language or speech taboo. Both types of taboos are a hereditary inheritance received by a child born into a Torosiaje Bajau family. Some people accept the inheritance of this taboo as an obligation without having to question the reasons.

REFERENCES Abidin, Zainal Yusuf, dkk. 2014. Pengantar Sistem Sosial Budaya di Indonesia. Yogyakarta: Pustaka Setia. Endaswara, Suwardi. 2013. Folklor Nusantara, Hakikat, Bentuk, dan Fungsi. Yogyakarta: Ombak. Freud, Sigmund. Totem & Taboo. 2017. Yogyakarta: Immortal Publishing dan Octapus. Hakim, Lukma. 2013. Tabu dalam Masyarakat Gorontalo. Jurnal: Academia.Edu. Nanga, Umar. 1996. Mengenal Sejarah Perkembangan Suku Bajau. Poso Suardika, Ketut. 2013. Problematika Pendidikan Suku Bajo. Yogyakarta: Ombak. Zacot, Robert Francois. 2008. Orang Bajo Suku Pengembara Laut (Pengalaman Seorang Antropolog). Jakarta: Kepustakaan Populer Gramedia

362 SECRETARIAT OF NATIONAL COMMITTEE d.a. Grha STR, Jalan Ampera Raya Nomor 11, Telepon (021) 7813708, Jakarta Selatan 12550 Website: http://hiski.or.id Bank Mandiri Account No: 142 00 1614854 - 5