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| Budaya Sasak |
MERDEKA FILES, Mataram - Ngayu-ayu traditional ceremony has taken place in the public square Sembalun Bumbung village, Sembalun district, regency of Lombok Timur, province of Nusa Tenggara Barat (NTB) thursday, 6 June 2013 yesterday. Starting this ceremony marked by throwing rice (ketupat) or in terms of Lombok so-called rice war.
Sultanate of Aceh Darussalam, King Bali, Dompu, South Sulawesi, Kutai and the local and foreign tourists were present witnessed this sacred ceremony.
The ceremony itself was a ritual taking holy water from twelve springs, then the planting/burial buffalo head, topat war as well as dances performance and art of Cupak Gurantang.
Ngayu-ayu custom, like other traditions also contain symbols that actually are an effort to love nature, self, and grateful for mercy of God. The water, for example, as a symbol of life. Without water, impossible the entire universe can grow and thrive.
"Water and its source must be protected," said one of the traditional leaders of Sasak (Lombok), Pe Rumedi.
Rumedi explained, in this traditional ceremony of Ngayu-ayu has variety of snacks that are served mostly white and yellow colored, this color symbolizes purity and majesty. Perhaps, the color of the food was also as a message that food derived from halal sustenance.
Still according to the Rumedi, in this ceremony also symbolized the four cases that were taught by Raden Harya Pati and Raden Harya Mangujaya as a manifestation of the relationship between human beings, between human and God, and human beings with the universe.
"This message is also implied in the text of Jatiswara was read out at night Ngayu-ayu that held once in three years, ie on 5, 15, and 25 Rajab. This interval of time the farmers have an opportunity to evaluated and estimated the productivity of land, water availability, weather, pests, and diseases for the next planting season. "Said Rumedi.
The rice planting season in 2013, continued the traditional leader Sasak, in traditional calendar Sasak (Lombok island communities), falls in the predicted rainfall was heavy enough but less prevalent, there are pests although yields was excellent.
"This event is to welcome the rice planting season, but the benefits are crucial for the survival of agriculture as a whole," said Pe Rumedi.
If judging from the side of human relationships, ceremonial custom of Ngayu-ayu is a silaturrahmi event between society and the kings or the Sultan in this archipelago. Unfortunately, this tradition has held since 653 years ago has not been packaged up yet as a tourist commodity.
Ngayu-ayu, derived from the word "Rahayu" means Cry for Salvation. This procession begins with the taking of water from twelve springs toward sunset prayer, the day before the ceremony was held. The next day, at 12 o'clock of local time, the ceremony began with the slaughter of a buffalo which is planted it haed in the corner of the village as a sign of gratitude to the Almighty God.
After that, followed by a procession Ngaturang Sesampang consisting of nine pieces of betel leaf and areca nut, which means blessing petition.
Next, is the procession mapakin or reception of water from twelve springs that come with 333 pieces of ketupat with variety shapes and sizes. Not to forget, the snacks that resemble of farm implements.
Finally, water was brought by using umbaq or distinctive woven Sasak that edges hunged with hollow money. The ceremony ended after water entered to the Reban Bande tomb that was believed to be a hero killer genie.
Sultanate of Aceh Darussalam, King Bali, Dompu, South Sulawesi, Kutai and the local and foreign tourists were present witnessed this sacred ceremony.
The ceremony itself was a ritual taking holy water from twelve springs, then the planting/burial buffalo head, topat war as well as dances performance and art of Cupak Gurantang.
Ngayu-ayu custom, like other traditions also contain symbols that actually are an effort to love nature, self, and grateful for mercy of God. The water, for example, as a symbol of life. Without water, impossible the entire universe can grow and thrive.
"Water and its source must be protected," said one of the traditional leaders of Sasak (Lombok), Pe Rumedi.
Rumedi explained, in this traditional ceremony of Ngayu-ayu has variety of snacks that are served mostly white and yellow colored, this color symbolizes purity and majesty. Perhaps, the color of the food was also as a message that food derived from halal sustenance.
Still according to the Rumedi, in this ceremony also symbolized the four cases that were taught by Raden Harya Pati and Raden Harya Mangujaya as a manifestation of the relationship between human beings, between human and God, and human beings with the universe.
"This message is also implied in the text of Jatiswara was read out at night Ngayu-ayu that held once in three years, ie on 5, 15, and 25 Rajab. This interval of time the farmers have an opportunity to evaluated and estimated the productivity of land, water availability, weather, pests, and diseases for the next planting season. "Said Rumedi.
The rice planting season in 2013, continued the traditional leader Sasak, in traditional calendar Sasak (Lombok island communities), falls in the predicted rainfall was heavy enough but less prevalent, there are pests although yields was excellent.
"This event is to welcome the rice planting season, but the benefits are crucial for the survival of agriculture as a whole," said Pe Rumedi.
If judging from the side of human relationships, ceremonial custom of Ngayu-ayu is a silaturrahmi event between society and the kings or the Sultan in this archipelago. Unfortunately, this tradition has held since 653 years ago has not been packaged up yet as a tourist commodity.
Ngayu-ayu, derived from the word "Rahayu" means Cry for Salvation. This procession begins with the taking of water from twelve springs toward sunset prayer, the day before the ceremony was held. The next day, at 12 o'clock of local time, the ceremony began with the slaughter of a buffalo which is planted it haed in the corner of the village as a sign of gratitude to the Almighty God.
After that, followed by a procession Ngaturang Sesampang consisting of nine pieces of betel leaf and areca nut, which means blessing petition.
Next, is the procession mapakin or reception of water from twelve springs that come with 333 pieces of ketupat with variety shapes and sizes. Not to forget, the snacks that resemble of farm implements.
Finally, water was brought by using umbaq or distinctive woven Sasak that edges hunged with hollow money. The ceremony ended after water entered to the Reban Bande tomb that was believed to be a hero killer genie.
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