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Taboo in the Bajau Torosiaje Tribe Society, Pohuwato District, Gorontalo Province

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Taboo in the Bajau Torosiaje Tribe Society, Pohuwato District, Gorontalo Province TABOO IN THE BAJAU TOROSIAJE TRIBE SOCIETY, POHUWATO DISTRICT, GORONTALO 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. Indonesia 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 353 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 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 Popayato 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 Sulawesi 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 North Sulawesi. 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), (Poso,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 Borneo to the north, passing through Sabah and the southern Philippines, 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.
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