a. Understanding ruatan (Unsteady) Unsteady (Ngaruat or ngalokat) can be said to reject the danger destruction that could bring safety and prosperity of life. This is a neutralizing the threat and danger that is always the human experience. Neutralization usually occurs by uttering the magic phrase, like a mantra, tattoo, spell, or to slaughter, offerings, bath flower (Subagya Rachmat, 1981:76). The procession is not out of supernatural manifestations, whether God or the spirit of the ancestors in ritual ceremonies. This shows that the activity contains the influence of monotheism, a single God is good and just who later created the creature that is invisible, and people do self-awareness of these gentle creatures who take the distance to the Lord and worship. Trust is called animism, which showed a belief in fine spirits who stand out from the human and the intervention in human affairs (Subagya Rachmat, ibid).
Ngaruat is a form of ritual expression of human existence to obtain salvation done by various procedures procession. Ngaruat procession, usually done in cleaning the village, the birth of a baby, making the house, and so on. All it takes to get or expect salvation from the Almighty.
Ngaruat can be classified in 2 types ruatan, namely ngaruat humans and ngaruat objects. Ngaruat humans, there are characteristics of people who have diruat or Sukertas, the specification should diruat people. Ngaruat objects, usually performed for objects that are considered necessary diruat, usually those ruatan; ngaruat new building, making the house, and netepkeun pare (after the rice harvest). [1]
Ngaruat belief by some Sundanese people are still believed to bring salvation, usually ngaruat procession can be done through the media arts as a means. In addition to the puppet arts, rhymes can be in the procession ngaruat media. Ngaruat ceremony aims to purge themselves of the spiritual, self-neutralizing conditions in inner-stained (sin), or certain circumstances because there is a disruption of the delicate creatures, etc.., Which is considered to bring bad luck or harm to befall mankind. There are several Sukertas (people who have diruat) that ruatan deemed necessary to avoid danger or misfortune that may befall the person. [2]
b. Stimulation of Religious Emotion
Pantun media made the link between humans and spirits or anything supernatural in human life. This is reflected in the ceremony ruatan identical with the safety demands of life to God and the spirit of ancestors (karuhun) are considered supreme over the human, emotional attitudes that gave birth to religious communities believe.
Religious emotions in question are acts that encourage all religious people behave, it means there is a stimulus that can be thrilling conscience in the context of God's self awareness, the spirit of the ancestors, delicate creature of higher social status on human nature (Koentjaraningrat: ibid pp. 202). Religious emotion as one of anxiety or disclosure of a phenomenon that can not be measured by human reason, so people trying to find the answer.
"Menganai matter whether that emotion is because man is aware of the existence of supernatural beings who occupy the nature around his home, and comes from the souls of those who have died; because people fear facing various crises in his life; was unable to explain the various symptoms with reason; believe a powerful force in nature; receive revelation, or because the combination of all because it was religious emotion that underlies every department of religious behaviors that were causing the sacred nature of that behavior, and properties that in turn receive the sacred values "
Society that respects the traditional arts that are identical with the mystical world overwhelmed by a sense of supernatural power. Try whole Penghayat rhymes on the magic will be in the environment by meeting all demand a supernatural being or spirit ancestors. [3] Community support rhymes come from all walks of society, ranging from ordinary people until the people who occupy high positions in society. They make rhyme as a medium to fulfill their desires or they have the intention and purpose to his life interests. Before the show was planned, they expressed a desire to rhyme prepantun or interpreters to meet the intention to spread the story rhyme.
In this case the relationship is established between the individual and the artist rhymes (rhymes interpreter) or may be a relationship between individuals and groups. Social contact is established as a social process to build cooperation in achieving the same goal. [4] people, groups, and individuals realize the needs of life can always meet those needs. People who perceive rhyme rhyme and artists work together to create timbalbalik. Responder safety rhymes get his wish come true or after the ritual done, while the artist rhymes (rhymes interpreter) to get the material in the form of services to meet their needs.
Community or those individuals benefit penghayat rhymes spiritual (inner peace) and physical (life welfare, health, etc..).
c. Pantun story in Ruatan Ceremony
Already mentioned in Chapter II, that rhymes belong in the form of oral literature that tells the myths Sundanese legend. Artists rhymes, the rhyme interpreters assume that these stories are sacred stories that have a sacred value. The story can be said that the sacred literature of a complex megandung conceptions and sacred tales about the properties and life of the gods and beings, other spirits (ie mythology). When the story is told rhymes, as if repeating the cosmos in which the story occurs at the time. Telling the story seemed to repeat the myth of time (mytical time) with the entire cosmos is expected to neutralize the state of the world is not balanced, this is the time Marceu Eliade on myth.
Usually the stories have a story rhymes for ruatan ceremony, the story related to old Sundanese mythology contains cosmology and cosmogony (which contains about creation and human origins) Sundanese long time. This is a basic concept of the original trust Indonesia in expressing the belief in the meaning of life, humans use symbols and signs. Rachmat Subagya (ibid. p. 166) mentions two kinds of sign, namely:
"The myth of origin that interprets the meaning of life based on ancient events. Myth of ethnic origin or source of rice and other grammar guides for behavior. Rite or ceremony is a symbolic behavior that consolidate or restore the natural order and menempatkanmanusia and actions in these procedures. the rite used the words, prayers, and the movements of the hands or body. Both myth and ritual procedures significantly strengthen the original plan of the universe and is expected to mempartisipasikan all people living in the order of salvation. "
Reaktualisasi myth can provide a reflection of themselves, and the expected after a procession ruatan, incarnate in the whole story kapada people diruat. The stories told by type ruatan adjusted, for example household ruatan, spokesman Akis Abah rhyme tells the story, King Siliwangi, Goddess Pohaci Minanggai pleat, Javan Kasarung, Well Bandung, Malangsari. In general, the story told in the procession was the story of the birth ngaruat Kala, is the same story with the story in a puppet Kala used to ruatan ceremony as well. Usually these stories are used for ritual ceremonies related to the list of objects ruatan Sukertas and as mentioned above. Rhyme no interpreter present all the same story in the procession ruatan, sometimes in a story adapted to the circumstances ruatan who diruat to stories told transformed and reflected on the diruat people. In a sense, the story told rhyme depends on the interpreter to tell the story in the procession ruatan.
In the usual entertainment stories told to tell ordinary plays, such as Mentralaya, The Barn Jaladri, Dewi Asri, Simber Kancana, Stage Karaton, etc. (interview, August 3, 2006). The story is told not to tell stories that are considered sacred, but only plays that are not usually associated with ruatan context. [5] The stories for entertainment, perhaps stories told belong to the type of story or novel fragment that is not considered to have sacred value.
[1] Interview ...
[2] List Sukertas listed in Appendix.
[3] One such request, such as a provision of offerings that should be provided if it will show rhyme. Provision of these offerings has a duty to implement and provided, if not met can be considered menimbulakan not diiginkan circumstances.
[4] the social process are all ways that can be seen associated individuals and groups. Human groups together and determine the system, as well as other forms of relationship. Social process is defined as the reciprocal influence of life together.
[5] In the context of stories told ruatan is expected meaning incarnate the story of people who diruat.
No comments:
Post a Comment