BAB IV RUANG KETIGA PERJUMPAAN NIAS PADANG KRISTEN DAN MINANGKABAU MUSLIM 4.1. Pendahuluan Salah Satu Bukti Yang Dapat Menunjukk

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BAB IV RUANG KETIGA PERJUMPAAN NIAS PADANG KRISTEN DAN MINANGKABAU MUSLIM 4.1. Pendahuluan Salah Satu Bukti Yang Dapat Menunjukk 76 BAB IV RUANG KETIGA PERJUMPAAN NIAS PADANG KRISTEN DAN MINANGKABAU MUSLIM 4.1. Pendahuluan Salah satu bukti yang dapat menunjukkan kuatnya pengaruh Islam di kota Padang adalah ketiadaan tersedianya pilihan mata pelajaran agama lain selain Islam di sekolah negeri. Akibatnya ketika jadwal mata pelajaran agama berlangsung maka tidak jarang siswa dan siswi non-muslim diberi izin ke perpustakaan untuk menggunakan jam pelajaran tersebut atau bahkan diperbolehkan pulang duluan jikalau jadwalnya terletak di akhir jam pelajaran. Hal ini menuntut siswa dan siswi non-muslim harus memiliki cara lain untuk mendapatkan haknya yaitu memperoleh ilmu dari mata pelajaran agama yang merupakan mata pelajaran wajib. Situasi ini juga dialami oleh anak-anak Nias Padang Kristen yang memilih bersekolah di sekolah negeri. Masalah ini pun ditanggapi oleh pihak gereja yang merupakan lembaga keagamaan dan bekerjasama dengan departemen agama kota Padang. Gereja BNKP yang ada di Padang memberikan solusi kepada anggota jemaat yang menjadi siswa dan siswi sekolah negeri dengan menyediakan tenaga pengajar untuk mata pelajaran agama Kristen. Selain itu, departemen agama juga mengeluarkan blanko penilaian yang sah kepada pihak gereja untuk dapat memenuhi kebutuhan siswa dan siswi dalam penilaian raport di sekolah negeri. Sikap ini 77 merupakan satu dari sekian banyak hal yang terjadi di dalam ruang ketiga orang Nias Padang Kristen. Tindakan ini menjadi strategi yang mampu membantu mereka untuk dapat bertahan sebagai masyarakat diaspora dan minoritas. Bhabha mengatakan dalam teorinya bahwa hal yang dilakukan oleh pihak terjajah di dalam ruang ketiga merupakan sesuatu yang “beyond” dimana ia tidak meninggalkan masa lalu namun juga tidak sepenuhnya menyerahkan diri kepada hal yang baru. Oleh sebab itu maka menurut Bhabha negosiasi yang dilakukan terjajah di dalam ruang ketiga merupakan suatu aksi perlawanan untuk dapat lepas dari otoritas kolonial. Hasil dari negosiasi tersebut hendak memperlihatkan sesuatu bentuk hibrid yang berbeda namun dapat diterima oleh semua pihak. Proses yang dialami oleh pihak terjajah di dalam ruang ketiga menurut Bhabha yaitu negosiasi yang menghasilkan suatu hal hibrid dan digunakan dengan cara mimikri. 4.2. Adat Nias Padang: Mirip Tapi Tak Sama Kedatangan orang Nias di Padang menimbulkan suatu perjumpaan baru dengan host. Bertemu dengan suku Minangkabau sebagai suku yang besar dan terkenal dengan kekuatan adat istiadatnya bukanlah suatu hal yang mudah bagi orang Nias. Terdapat banyak perbedaan yang mereka temui ketika menjalani hidup di tengah-tengah masyarakat Minangkabau saat itu. Ketakutan dan kegelisahan menjadi gejolak yang harus mereka terima setiap hari. Karena itu relasi mutual dengan komunitas host memberikan perasaan diterima dan rasa aman bagi komunitas Nias Padang. 78 Dalam proses perjumpaan itulah lahir suatu identitas baru yang mereka sebut dengan istilah Hada Nono Niha Wada (Adat Nias Padang). Keputusan untuk membentuk dan merumuskan suatu adat baru membuat orang Nias harus melakukan suatu retakan (rupture) baru dalam ke-Nias- annya dan sekaligus membuka ruang baru untuk perjumpaannya dengan Minangkabau. Dalam retakan baru inilah negosiasi dilakukan dalam ruang ketiga mereka. Mereka melakukan negosiasi baik dengan identitasnya sendiri maupun dengan identitas host. Bhabha mengatakan bahwa dalam batasannya, budaya membutuhkan sebuah perjumpaan dengan suatu kebaruan. Hal ini bukanlah bagian dari rangkaian masa lalu dan sekarang melainkan menciptakan suatu rasa baru yang merupakan bentuk dari tindakan pemberontakan terhadap penerjemahan budaya. Seni seperti ini tidak hanya mengingat masa lalu sebagai penyebab atau preseden estetika. Ini justru memperbaharui masa lalu dengan melakukan penataan ulang di dalam ruang ketiga.1 Penataan ulang yang dilakukan masyarakat Nias Padang dimulai dari melakukan negosiasi terhadap bermacam-macam adat yang mereka miliki dari daerah asal mereka masing-masing. Jika dilihat dari struktur dan isi dalam adat ini maka mencerminkan suatu hibridasi di dalamnya. Menurut Bhabha, bentuk hibrid merupakan sesuatu hal yang dilahirkan dari sebuah ruang antara yang dimiliki oleh pihak dominan dan minoritas. Ruang itulah yang dinamakan dengan istilah third space (ruang ketiga). Ruang ketiga adalah cara untuk mengartikulasikan kemungkinan baru. Sebuah ruang yang 1 Homi K.Bhabha, The Location of Culture, (New York : Routledge, 2004), 10. 79 menginterupsi, menginterogasi, dan mengungkapkan bentuk baru makna kultural sehingga menghasilkan batas-batas yang kabur.2 Memang di awal perjumpaan mereka berusaha menjadi orang Nias asli yang tetap mempertahankan adat istiadat mereka masing-masing ketika akan melaksanakan pesta adat. Namun, ternyata hal tersebut tidak berjalan dengan baik. Ketidaklancaran yang terjadi membuat mereka memikirkan sesuatu hal yang besar dan yang tidak pernah terjadi dalam kehidupan adat istiadat mereka sebelumnya yaitu menegosiasikan semua elemen adat istiadat yang mereka bawa dari daerah asal masing-masing menjadi sebuah kesatuan adat yang baru. Tidak diketahui memang waktu pastinya musyawarah ini dimulai dan ditetapkan. Namun, hal yang pasti adalah penetapan adat istiadat baru ini diakui dan disepakati bersama serta digunakan hingga saat ini dalam pesta adat Nias Padang. Hasil dari negosiasi adat ini sangatlah asing bagi orang Nias asli. Tidak jarang ketika orang Nias asli mengikuti pesta adat Nias Padang akan merasa risih, terganggu, bahkan muncul sebuah penolakan akan adat baru ini. Model pesta adat ini masih terbilang dalam kategori adat kuno jika dibandingkan dengan pesta adat yang dilakukan oleh orang Nias asli di zaman sekarang ini. Adat baru ini masih memegang falsafah adat kuno Nias yang dikemas dengan perspektif yang lebih terbuka. Contoh konkretnya adalah dalam pesta adat pernikahan dimana sibaya (paman/saudara ibu) memiliki peran penting dalam kehidupan seorang pengantin. Perumpamaan sibaya dalam kehidupan orang Nias adalah sebagai akar pohon yang 2 Darwin Darmawan, Identitas Hibrid Orang Cina, (Yogyakarta: LKIS, 2014), 27. 80 menjadi sumber kekokohan keluarga, sedangkan orangtua anak merupakan pohon dari buah yang adalah sang anak. Dari falsafah hidup inilah maka sibaya memiliki posisi spesial dalam pesta adat pernikahan. Sibaya memiliki hak bagian dari jujuran yang diterima oleh orangtua sang anak. Besarnya jumlah yang diterima sibaya ditempuh dalam sebuah musyawarah dalam keluarga. Tidak jarang hal ini menjadi masalah besar dalam pesta adat Nias asli. Sibaya dapat secara tiba-tiba meminta kenaikan jujuran kepada pengantin pria ketika pesta adat berlangsung. Ia dapat membatalkan pernikahan jikalau penambahan jujuran tidak dipenuhi. Berkaca dengan permasalahan tersebut maka dalam adat Nias Padang hal ini dikemas dengan pola pikir yang terbuka. Mereka tidak menghilangkan peranan sibaya dalam pesta adat pernikahan tetapi jauh menelaah fungsi dari sibaya dalam kehidupan orang Nias. Ketika fungsi sibaya sebagai akar dipahami dengan baik maka seyogyanya sibaya bukanlah menjadi suatu penghalang terlaksananya pesta adat pernikahan melainkan sebagai sosok yang dihormati dan dihargai. Penghargaan kepada sibaya yang biasanya diberikan dalam bentuk uang yang cukup besar diganti dengan simbol keping perak di masa lalu yang direalisasikan dengan uang logam rupiah. Jadi dalam adat Nias Padang sibaya akan diberi uang logam yang bernilai ribuan rupiah (biasanya seribu rupiah dan seterusnya) sesuai dengan jujuran. Sibaya tidak lagi menerima uang banyak karena konsep yang diterapkan adalah sebagai simbol penghargaan. Hal ini sangat meringankan beban yang ditanggung oleh keluarga dibandingkan dengan 81 pesta adat Nias asli yang seringkali mengorbankan keluarga untuk terlilit hutang setelah pesta adat pernikahan selesai. Adat Nias Padang ini lahir dari hasil negosiasi yang dilakukan terhadap beberapa3 adat lama. Proses negosiasi ini menuntut mereka untuk membicarakan, membahas, dan mempertimbangkan berbagai resiko yang akan terjadi dalam setiap keputusan yang disepakati. Negosiasi merupakan suatu proses dialog yang “beyond” sehingga menghasilkan sesuatu yang baru tetapi tidak meninggalkan yang lama. Hal ini berbeda dengan Breakwell yang berpendapat bahwa individu atau kelompok akan melakukan penyerapan informasi baru dalam struktur identitas dan melakukan penyesuaian untuk membentuk identitas baru. Proses ini disebut dengan asimilasi-akomodasi. Namun dalam teori ruang ketiganya Bhabha menekankan ini sebagai negosiasi bukan asimilasi. Jika dibandingkan dengan proses yang dialami oleh Nias Padang dalam ruang ketiganya untuk bagian adat baru ini maka tampaklah yang mereka alami adalah sebuah proses negosiasi. Dimana mereka mengalami perdebatan dan pembicaraan yang rumit dalam menegosiasikan bagian- bagian adat yang akan mereka bangun menjadi suatu adat baru sesuai dengan visi mereka. Didorong dengan kebutuhan akan perlengkapan pesta adat maka pada awal abad ke-16 orang Nias yang ada di Padang sepakat untuk menghadap Sutan yang berkuasa di masa itu yaitu Sutan Alang Laweh dengan tujuan 3 Penekanan kata “beberapa” hendak mengacu bahwa Nias Padang melakukan negosiasi terhadap beberapa adat yang berbeda di setiap wilayah Nias. 82 meminta izin agar dapat menggunakan perangkat adat Minangkabau dalam pesta adat Nias Padang. Permintaan ini disambut baik dengan prasyarat bahwa orang Nias harus mampu memenuhi persyaratan yang diajukan oleh pihak suku Minangkabau. Ketika orang Nias sudah memenuhi semua pesyaratan yang diberikan maka mereka diberi izin menggunakan beberapa perangkat adat Minangkabau
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