Monday, April 26, 2010

Duata Tradition from Suku Bajo,Sulawesi,Indonesia

Bajo or bajjau familiar with marine life. For them the sea is my field. 
Wakatobi Bajo communities scattered in several places. There Bajo mole in Wangi-Wangi, Sampela, Lohoa and Mantigola in Kaledupa and Lamanggau Tomia Island. In the past history of this community life is always moving from one place elsewhere. Bajo so always be found in almost all countries of the coastline. 
However, this life do not fade Bajo community culture. One is the procession Duata. In the conduct of the Festival Procession Sail Indonesia Wakatobi is also featured. Duata is an adaptation of the title words of the Gods. In the Bajo community confidence Duata is god who descended from heaven and incarnated in humans. 
Duata tradition is the culmination of all efforts of traditional medicine Bajo. This is done if any one of them suffered ill and no longer could be cured by other means, including medical treatment. 
In the procession that was held at duata pelakasanaan Wakatobi Cultural Festival, a number of indigenous elders seen gathered in one place of treatment. Ukura shaped one room with approximately two square meters. Decorated with yellow coconut topped without the gate. There is also Ula-Ula, the flag is a symbol of the greatness of tribes that are believed to bring blessings Bajo. 

Indigenous elder elderly female dominated gathering various types of complementary ritual. There are colorful rice formed a circle on a banana leaf. It symbolizes the colorful nature of human beings. There are also incense, which also pembaran scent of incense for the conduct of activities, betel leaves, coconut and banana. 
After all teracik as where the previous habits, people who will be herded into the sea untreated. Along the way the song is sung Lilligo never end. Similarly with the drum beat. Dibarisan leading eight pretty girls dressed in the customary well-kept endlessly nenari Ngigal dance. 
On the boat all the participants also danced Ngigal to encourage people who were treated to re-discover the spirit of his life. While indigenous elders do larungan procession. There is a banana and some kind of consumption and bedding materials, such as pillows and mats. 
According to the story of the procession is done to feed the sick man's twin brother who was in the sea. In the Bajo community life believing that every child must be born with a twin who lives in the sea directly. 
So that if one of them suffering from serious illness, it is believed that some of the spirit of that person's life has been taken by her twin sister called and taken to sea partly taken by the gods and brought up to the seven heavens. So that the procession was carried out to reclaim the spirit of life that was taken to sea and into the sky. 
After pelarungan, the sick and teteua customary back in place originally. People who are sick will go back through some treatments such as bathing procession with flower nut (mayah). Useful for cleaning existing disease in tubunya and expel evil spirits that cause illness. 
Tetaua customs will also be tying thread dilengan the sick as a drug, it is said these threads came from seventh heaven is brought down by seven fairies as a remedy for the sick. From a previous thread stored in a cup of indigenous elders who are sick can know whether this can still be cured or not. 
To test his recovery, one of the indigenous elders will stick the dagger just above the fontanel people who are in treatment. Furthermore, these sick people in putari counted several times by the indigenous elders carrying an unsheathed dagger. This was done to test the mental people in treatment. 
Recovery test was also conducted by pitted two roosters. If the sick chickens win then it means sisakit been recovered. 

Furthermore, the pain will be wasted as a form of joy of rice have been freed from the disease. While family and relatives celebrate the festive cheer with healing the sick. 
Mustamin, Head of Family Harmony (Stump) Bajo, who also serves as mayor of South Mole said in a tradition of community life Bajo implementation Duata not limited to the procession of treatment but can also be carried out in thanksgiving and celebration events. This tradition is also done to give the award to the ruler of the sea which they called as a cowboy or MBI Mbo Gulli. 
He hopes the tradition of wealth owned by Bajo Communities can progressively add cultural richness in the Wakatobi. So Wakatobi can mengeksiskan themselves as Regional Real Heaven whether by land and sea in the central triangle of reefs worldwide. 

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