Upacara Basuh Lantai

Rinse Floor Ceremony Linga is an island that once was the name of a district located in the Riau Islands Province. District capital is Daik. The name of the island's capital and is often combined into one, thus "Daik-Linga" .. Melayu culture, despite being forbidden by their religion (Islam), people still believe in the things that are animists as: Jin, haunter, gods (deo), jerambang, gnomes, and people bunian. These creatures believed, could bring prosperity in addition, can also cause havoc. To that end, should as far in such a way that the things that are not desirable (disaster or catastrophe) does not occur. One of the activities associated with the belief that the ceremony. Among the Daik-Linga is a ceremony called a "flush floor". Etymologically the name of this ceremony consists of two words, which is flush which means "to wash or clean" and the floor which means "house or floor mats. So, overall flush floor means "clean up". This may be something to do with the actual situation, namely cleaning the floors of the spray of blood at the time of delivery person, because the ceremony is very closely related to the cycle of life (circle of life of individuals), particularly with regard to birth. For that, if exposed to blood, especially the blood of women who were giving birth, the floor must be "cleansed" by doused with water, oil, powdered, and disisiri. If not, gentle creatures who occupy floors will interfere, not only those who delivered (Mak Mak shaman or midwife), but also the mother and or baby. In order for mothers and children who were born and shamans survived, it is necessary to held a ceremony. And, the ceremony was, as already mentioned above, called "wash the floor". The goal is not merely to avoid the bad spirits that occupy the floor, but also at the same time as an expression of gratitude to the Almighty for the birth process can go smoothly. The ceremony is held when the baby was 44 days old. Before the age was a mother and her baby were not allowed out of the house. Before the same age, the baby is not allowed down to the ground. However, if one thing after another, a mother must be out of the house, then he should bring kancip (tool used to cut betel-nut) or a knife or nail ujunya disusuki onions. Meanwhile, on the side of the abandoned baby mother, also must have equipment in the form of a knife, a nail, or piece of iron anything tangible. The aim is that the ghost did not disturb him. Day chosen for this ceremony is Friday, because according to local belief, the day is the day the Lord blessed. As for the time, usually in the morning because the afternoon (after the Friday prayer) followed by a banquet event. Uparacanya itself is on the floor of a room when it was used as a place to give birth. The ceremony is usually attended by relatives and neighbors of this, led by Mak Shaman / Midwife (who once helped birth) and Mr. Males (Shaman Mak's husband). For the record, is the relationship between mothers who are pregnant and Mak Shaman occurs not only at birth and the ceremony just wash the floor, but also when the content was 7 months old. When was the husband came to the house of Madame Shaman with eggs and sticky rice. The aim is that the shaman willing to help his wife in the birth process. Notice of this application and at the same time by the local community called "menepah", with eggs and sticky rice as a prerequisite. Since then, the husband and wife was pregnant with each day coming to the house Friday Shaman Mak. They brought a bottle of water and lime for three dimanterai. Water and fruit that have dimanterai then used to bathe for three days in a row. Tools Equipment to prepare the ground flush ceremony are: (1) tray containing a plate of rice / yellow sticky rice (glutinous rice with turmeric as a dye), a plate of pancakes and gravy (cake made from rice flour mixed with coconut milk), a plate of side fish (cooked in broth); (2) a coconut that had been cleaned some of the outer shell; (3) a wax; (4) mirror and a comb; (5) a pair of scissors; (6) white yarn whose length is about 7 meters ; (7) a ayam1) (for baby boys in the form of a hen, while for the baby girl of a rooster); (8) a plate of rice and a plate of white rice dish; (9) lemon juice; (10) small bowl of oil repeated (made of gambier, tamarind, lime, and lime, then ground); (11) small bowl of acid, and (12) water placed in containers made of clay (jar). Meanwhile, equipment to prepare the feast is, 10 fruit tray (depending on service provider's ability), each of which contains a diamond plate (25 pieces diamond), a plate of curry chicken, curry shrimp dish, a dish of peanut sauce, a plate Serundeng, and a plate of chili coconut. For families who can not usually be helped by his neighbors. Assistance could be in money or materials (rice, sugar, coconut, etc.). Tata Laksana After all the equipment needed to wash the floor ceremony are available, then the equipment was taken to the ceremony (the room). Mother and baby will diupacarai sitting on the bed. Meanwhile, Mr Mak Male Shaman and sat on the floor. The ceremony begins with the reading of the Qur'an (Surat al-Fatihah) by Mr. Male. Meanwhile, Mak Shamans put water-filled jars in front of Mr. Male. In front of his own Shaman Mak has available a tray containing: sticky rice (glutinous) 4 lump of yellow, red bowl of porridge, orange juice 2 each of which split the four, a small cup of sour, 4 pancake fruit, and a bowl of repeated oil. While washing your hands with water that has been provided, Mak shaman pray, then wash the floor with the way flushed and scrubbed the floor which was once used for the birth process. After the floor is considered clean, Mak Shamans (while reading incantations) mengolesinya with sticky rice, pancakes, orange juice, and sour. Then, repeated flushing with oil. The next floor again sprayed with water to clean the remnants of sticky rice, pancakes, and other materials that have been applied. After that digoresi floor with a comb and mirror. The ceremony continued with pengguyuran (bathing). In this case the baby doused by Mak Shaman with water that has been mixed with lime juice, three times. However, before the shaman blew both ears and the baby's body each three times the amount. After that, the baby turned over to his mother. At his mother's lap, before it is washed again, another baby's ear and his body was blown three times. Then, the baby turned over to her grandmother for dihanduki (dry), powdered, and given clothes. Meanwhile, the mother sat on the floor and washed (washed down with water that has been mixed with lime juice 3 times) by Mak Shaman. After the bathing is finished, the mother returned to sit on the bed while holding her baby. Then, Mak Shamans bring a chicken to a baby. If the chicken pecks of rice in the palm of the hands of the mother, was regarded as a good sign. Conversely, if the chickens peck the baby, it is a bad sign. For that, usually the mother reached into the chicken, so babies patukan avoid chicken. The ceremony continued with the show jumping Tiung (thread) which is located outside the room. The event begins with a string on the neck pengalungan The mother is in a standing position and hold the baby. Meanwhile, Mr Mak Male Shaman and the left and kananya. After reading the prayer (by Mr Male) they were throwing rice, rice and coins to the foot of the mother and the baby he was carrying a number of seven times. Symbolic meaning of throwing rice, rice, and coins to the floor is that life on earth is only temporary. Will one day return to God. Therefore, it is expected will always remember him. Furthermore, the mother was asked by Mak and Pak Male Shaman to jump rope or thread number three. That there is symbolic meaning behind this jump is that human life can not be separated from any obstacle or hindrance. For that, people must always be vigilant (always be careful) to get past various obstacles. This means that, later the baby is expected to overcome obstacles in his life. The next event is the screening (trotting) coconut fruit topped with a lit candle. Screening was conducted by Mak and Pak Male Shaman, each three times (around the mother of the right to the left and vice versa). Coconut is a plant that can grow anywhere and can make anything (food and beverages). Contained a symbolic meaning of this play is coconut, so the baby could someday live anywhere and be useful to society. While the symbolic meaning behind the candle is lit living. This means that one day the baby is always in the right way because whatever happens he remains on life guidelines. Next is the repeated application of oil on the mother and baby. Basting is intended not only to clean them to avoid the bad spirits, but also at the same time as a repellent reinforcements. After that, do break-string necklace with fire. Symbolic meaning is inherent to the baby in the future can live in peace (can be through various obstacles in his life). Then, former burning wick crushed and dabbed on the mother and baby eyebrows .. The point is that the mother and children are always given a clear path, straight, always do good and avoid evil deeds. The event continued with the cutting-edge hair The mother and children and smoothed with a comb. Symbolic meaning contained in it are dumping things that are not good at self-mother and her child. This deduction is also well marked, that the child was allowed to go out and hit the ground. The next step is the shedding of rice to the baby's body, coconut pengguncangan to the right ear and left the baby. Meanwhile, coconut pengguncangan to the right ear and left ear of the baby is meant to always remember that life will continue to run (like a palm shoots that grow on), so that must always be careful and cautious in his life. In the afternoon, after Friday prayers, followed by the banquet. The event which was attended by relatives and close neighbors is led by local scholars (lebai). Kendurian ceremony is an expression of thanks or gratitude to God Almighty. After the reading of prayers led by lebai, then ended with kendurian meal. Furthermore, when the guests had gone home, the host provides food delivery in the form of side-dishes along with the Shaman Mak. There was also a chicken, fabric and amount of money as an expression of thanks. Cultural Values There are some values contained in the ceremony wash the floor. These values are: unity, precision, hard work, mutual cooperation, prudence, safety, strength, and religious. Values reflected in the gathering together most of the members of the community in a place (the house that had a lavatory), sit together on mats, eating together and praying together for the salvation together well. This is a form of togetherness in living together in the environment (in the broad sense). Therefore, this ceremony also contains the value of togetherness. In this case, the community within a community that has a territory, customs and culture of the same. Accuracy value is reflected in the ritual process itself. As a process, the ceremony requires preparation, both before the ceremony, at the time of the procession, and after. Preparations, not only about ritual equipment, but also a place, time, leaders and participants. Everything had to be well prepared and thoroughly, so the ceremony could proceed smoothly. For that, it takes precision. The value of hard work is reflected in a series of activities known as Javan jump (jump yarn). Here, the baby's mother was asked by Mak Shamans to step (jump) backward and forward (backward and forward). This thread jumping, as already mentioned at the top, the symbolic meaning that life is full of obstacles and therefore have to work hard. Cooperativeness values reflected in the involvement of various parties in the administration of the ceremony. They help each other for the operation of the ceremony. In this case there is a help to prepare food and beverages, and contribute, either in the form of money or materials (rice, coconut, sugar, and tea), and so forth. Prudential values reflected in the rice pengguyuran or shedding of the body of the baby by Mak shaman, followed by coconut pengguncangan on the right ear and left the baby. Symbolic meaning of this activity, essentially the same as previously described, that life will go on, as coconut shoots will continue to grow. Therefore, the child must always be vigilant and careful in living her life. Value of safety is reflected in the belief that the life of an individual transition from one period to another period filled with threats (hazards) and the challenge. To overcome the crisis in the life cycle of a human's, it is necessary to held a ceremony. Rinse Floor is one of the ceremony that aims to seek safety in the stage of life in childhood. Religious values reflected in the closing prayer at kendurian final part of a series of stages in the ceremony Rinse Floor. The aim is that families who have survived hunger in all respects and gratitude to the Almighty for everything that has allowed him. This value is also reflected in the terms provided in the ceremony, which is a hen if the diupacarai boys, and a rooster if, daughter. Symbolic meaning of both sexes that the chicken was God Almighty who created everything in this world in pairs.