INDONESIAN OTHER CULTURAL HERITAGE
A. BALOE ALA BACKGROUND / NEW RICE EATING RITUALS
Around the year 912 The ancestor of BANGPALOL MO, the 27th descendant of the first person on the beloved island of Alor, the ancestor of the KING OF LAND (AFEN FAAE / Afen = King, Faae = Land) and Putri Matahari (BUI FED / Bui = Putri. Fed = Sun), who at that time living in Maebang, the capital city of Bampalola village now. hunting with his hunting dogs to a place called Tula Gadong (Tula: high, Gadong: Hill), when he got to that place the dogs were barking under a large tamarind tree when he was there when he was observed from afar, it was not the game that was found. his dog barked, but there was a moko under a tree that was surrounded by his dog while barking, after arriving close to the moko, he said to himself that "if this moko was a gift from the previous ancestors and this is a hint of LAHTAL (ALLAH) So when I returned, '' said Bangpalol Mo, `` from this hunt, this moko was not lost or still exists, but if this was a trial or a test from Jin Saytan, then when I returned from this hunt, this moko was no longer there ". When the Beliou is still in the place where the Moko is, from a distance, you can hear the sound of the dogs barking. he saw was a house poles that had been carved neatly and beautifully standing upright in the middle of a thicket, he approached the pillar and said that this was the guidance of LAHTAL (ALLAH) and his ancestors to me to make a house with this pole and form a village this then he advised " If this is all true, then after a week I came to this place this pole still stands in the same place, but if this is a test from Saytan and the devil means that a week I came this pole is gone or no longer in place. this". Then Bangpalol Mo's ancestor called his dogs and returned to his residence in Maebang. Day after day, one week had arrived he called his dogs and went to the same place, namely in the tulagadong where he met the moko and the pole. When he arrived at the place, he saw that the moko he met last week was still standing in his place and did not move. And he took the moko and named it Eymala Tamerumba, which means Moko Eymala who was found under the tamarind tree. Then he headed to the place where he met the pillar, when he got to the place of the pole, it turned out that the pole was still standing in its place, as which he found the first time. Bangpalol Mo's ancestors brought moko Tamerumba to Maebang and conveyed it to his parents, Palol Moafen, his wife and children that now we can no longer move around, because there are instructions from LAHTAL (ALLAH), and from ancestors who then the one marked with Moko Eymala Tamerumba and one neatly carved pole in Tulagadong. With the blessing and agreement of his parents Palol Moafen, his wife Buipen and their sons;
1. Hale Bangpalol (Hulnani)
2. Muda Bangpalol (Hulnani)
3. Utang Bangpalol (Alor Besar / Bang Mate).
4. Adang Bangpalol (Alor Kecil / Bang Atina)
5. Tei Bangpalol (Lewalu / Laei Fal); and
6. Mo Bangpalol (Bampalola / Bang Palol) ;
Plus, Ten who lived on another hill came to help and flocked to migrate from Maebang to Tulagadong and settled there. It was in Tulagadong that the ancestors of Bangpalol with his wife and sons looked for three pillars and other ingredients to build a tall and large house which was named "TULA BANG" which means High House which was later named "LAKATUIL" until now. After the house of Tula Bang or Lakatuil was built, brothers and cousins who lived elsewhere arrived at the orders of Moyang Bangpalol, they were ordered to make their own houses in Tulagadong and live together to form a village which was named "Kampung Bangpalol” according to the name of the inventor of the magic pillar mentioned above. Kampung Bangpalol itself has a meaning: Bang means Village / House. Palol means Pemali / sacred / fortunate. So, Bangpalol means the village of Pemali from generation to generation until now.
If we go to Bangpalol village in Tulagadong, be careful in speaking and taking steps, if we are mistaken or mistaken in words and steps, the risk is illness and customary sanctions apply to mistakes we have done whether intentionally or accidentally. In the current modern era from Bangpalol village in Tulagadong, the large Bangpalol family grew into a lot and finally most of the families moved to Maebang and settled there, in 1995 Bangpalol, which was only a small family, grew into a Rukun Kampung during the Dutch East Indies government. under the support of Dulolong / An bang, then it became a hamlet under the administration of the Ampera Village, then became a Devenitive Village until now with the name "BAMPALOLA VILLAGE" / in disguise. But still maintaining the integrity of cultural values and still maintaining the old village of Bangpalol until now.
The customary government system is still in effect and is carried out by the community from various aspects to this day in Bampalola Village.
Usually this customary government is carried out when there is a traditional ceremony, and if there are members of the community who violate the customary law, the customary government is in charge of giving punishment.
The state of traditional government in Bampalola village is still running well and is obeyed by all residents in the Bampalola traditional village. Among the uniqueness of the cultural arts owned by Bampalola Village, one of which is the “New Rice (Ala Baloe) Traditional Ritual Ceremony with the aim of:
1. Grateful for Allah's blessings through the rice harvest, especially to the Bamplola indigenous people which is carried out after post-harvest every year.
2. It is permissible for the traditional elders / wives of the eldest of the 5 tribes to eat new rice in one year of farming.
3. Remembering and remembering the services of " Loin Tang" ancestors and ancestors who had preceded / died.
4. As a vehicle / momentum in fostering unity and integrity in fellow Bampalola extended families in particular and generally in the Nuh Atina region, namely:
a. Adang bang Eirnu (10 Adang Village),
b. Pul Bang Itito (7 Kampung Pura) and;
c. Ail Bang Tou (3 Alor Village).
5. Cultivate and increase the sense of solidarity among humans and love the cultural arts inherited from their ancestors.
The traditional ritual activities of New Rice Eating (Ala Baloe) are one of the annual compulsory activities for the people of Bampalola Village which are always and always carried out routinely every year after the harvest season. Forms of Ritual activities for New Rice Eating (Ala Baloe) At the Fet Lakatuil Traditional House, the Traditional New Rice Eating Ritual (Ala Baloe) is held sacredly once a year, with the aim of instilling a sense of unity and oneness and being grateful for the blessings of God Almighty.
In preparation for the New Rice Eating (Ala Baloe) it is carried out by deliberation and consensus, the place for deliberation is in Bu De'k which means traditional Bale-bales whose bases are made of betel nut which is located in front of the Traditional House of the Lakatuil Fet Site.
In carrying out the preparation for the Traditional Ritual ceremony for eating New Rice, it is carried out with two deliberations, including:
Deliberation on determining the schedule for rice harvesting in gardens / land The deliberation strategy is as follows:
1. The Delegation of the King Tribe (Afen Lelang) sits at the left corner of Bu De'k's.
2. first post The Kapitang Tribe Delegation (Lamuil Lelang) sits at the right corner of the front of Bu De'k.
3. The delegation of the Marang Lelang Tribe (Alemate & Foebe) sat near the fourth pillar of Bu De'k.
4. The delegation of the Kafin Lelang tribe sat in the middle of Bu De'k.
5. The Mor Lelang delegation sat together with the Kafin Lelang Tribe Delegation.
Each delegation decided by each tribe to have a role based on their status / position, at the time of the implementation of the New Rice Eating Ritual Ceremony (Ala Baloe).
In this first deliberation, the Traditional Languages Spoken by Each Delegation at the Delegation to Determine the Ritual Schedule for New Rice Harvest (Ala Atuir) are as follows.
Kafin Tribe Auction :
"Ala Telmi Butmi Ten am, I dae U tanut Mamang"
The rice in the gardens and fields has turned yellow, so you (brothers) try to think together.
Lamuil lelang Tribe Auction :
"Na afail Telmi Butmi Fed Poil, Noi Poil toh Ten am Pi edun Tom Esah Bi"
"Grains (rice) / rice plants in fields and gardens are exposed to the sun and the rain has turned yellow, we see it is very worrying".
Marang Lelang Tribe :
"Honin He 'Pi O don sel O tareng Pa"
"Then we set the week and day (schedule)".
Afen Tribe Auction :
"Pi O sel Meng Don Nu Ta".
"Then we set the schedule in one more week".
Mor Lelang Tribe (Maniro) :
"I'ubang Honin he Na Sam Name Tofang Aramateng Don Nu Ta He'e Pi Ala Atuir".
"If you have conveyed this (the schedule), then I will announce to the crowd (the indigenous people of Bampalola) that the activity of collecting rice in the fields will begin in one week."
Traditional poetry in the New Rice Harvest Ritual (Ala Atuir) A week later, the harvesting activity was carried out with great joy by chanting Traditional Poetry (Pepel), including the following:
1. Lang Be Hol, Loin Lu Malang "Because we have planted it for a long time, now it has turned yellow".
2. Pi Tel Mi Ad, But Mi Atain "We loose it in the gardens and fields".
3. Sam Lufangsah, Fed Fe Sabor "It's been a long time since he's gone now he's back".
4. But Leho, Tel Mi ma Dong "Coming from the garden comes out of the field".
5. Oil Dol Fel Dofe Peit "Prepare the place or the hole".
6. Ebang Afoh Dofe Mi "Welcome well and save the space provided".
7. Honin Bang Emeng, Pelang Ane Fail "To be immortalized for the sake of the fragrance of the name of the hometown".
Missing Diang Be Ballol Atet "The results are used for ritual activities of eating new rice (Ala Baloe)".
B. Second Meeting of Traditional Rituals for New Rice Eating (Ala Baloe).
After the harvest was brought to the village, the King summoned the maniro to inform the chief or eldest of the Kapitang, Marang and Kafin tribes to gather again at Bu De'k for deliberations regarding the schedule for the traditional ceremony for eating new rice, then a second deliberation was held to determine the time.
implementation of the ritual ceremony for eating new rice (Ala Baloe) with the following procedures:
1. Afen Lelang (Tribe of Kings):
"Ala atuir bate hor no am, pi ho Bangmi mi am. Pi baloe o ul toh o nemang Patang am ba, lamuil lelang, marang lelang ho pi taunung o sel meng o tareng pa nu edun honin Pi baloe Pi timu. Pi baloe pi timu ho tareng itito em tareng eirnu faling ut, pi taro fe u inung "
The rice and corn harvesting activities have been completed, now we have returned to our respective villages and tribes, it's time (the month) for the traditional ceremony of eating new rice (ala baloe), so the Kapitang tribe, the Marang tribe please come so that we set a time for the traditional ritual of eating new rice (ala baloe). The time to eat new rice is whether it is seven days or fourteen days from now, whichever we agree on.
2. Lamuil Auction (Kapitang Tribe):
"Niri ho mang u alepang, ari so bit"
We heard and we obeyed, you ordered.
3. Afen Lelang (Tribe of Kings):
"Honin he na u bang ba I alepang, fed o tareng eirnu faling ut he'e pi baloe".
If so, listen to what I have to say, in the next fourteen days, the traditional rice eating ceremony will be carried out.
After the customary deliberations, the tribal heads / delegations returned to their respective tribes and conveyed the results of the deliberations at Bale Bale Adat (Bu De'k) to the people of their respective tribes to prepare everything related to the traditional ceremony of eating new rice (ala baloe) which will last fourteen days to come.
Stages of stages in the Traditional New Rice Eating ceremony (Ala Baloe)
a. Preparation
1. Ayahanda Raja and Putera Mahkota (Juru Kunci Adat Lakatuil) take a sitting position in the left corner of the traditional Bale-bale (Bu De'k) adjacent to the first pillar of the Lakatuil Traditional House (Ali Ob / Bel Beng Neod);
2. The head of the Kapitang tribe (Lamuil Lelang) takes a seat in the right corner of the traditional Bale-bale (Bu De'k) adjacent to the fourth post of the Lakatuil Traditional House (Oil Ney La'an potang pa'pa ');
3 The chief of the Marang Lelang Tribe (Alemate & Foebe) takes a sitting position in the right corner of the traditional Bale-bale (Bu De'k) adjacent to the fourth post of the Lakatuil Traditional House (Oil Ney La'an potang pa'pa ');
4. The head of the Kafin Lelang tribe sits in the middle of Bu De'k.
5. The Mor Lelang delegation sat together with the Kafin Lelang Tribe Delegation.
In addition, all tribesmen also made preparations in their homes, among others;
a. Each family can prepare themselves in the existing tribal house with traditional clothes without exception.
b. Prepare delivery materials in the form of new rice which has been processed into brown rice along with other supporting materials such as young areca nut, young siri, tubers, bananas, fish, chicken and all the staple foodstuffs of this year's harvest;
c. Especially for the kafin tribe (Kafin Lelang), apart from preparing the materials for the traditional ritual ceremonies as mentioned above, it is also obligatory to prepare a series of areca nuts and a special sugar cane carried by the eldest kafin tribe when the top ceremony is held; d. For tribal women or women, they deliver traditional ritual materials from one tribal house to another before there is a signal from the maniro with the beat of a gong, a sign of the baloe peak activity being carried out.
b. Implementation:
Maniro (the person in charge of calling or command).
On the day of the implementation, Maniro was summoned before the father of the King / King to receive orders in the form of a gong to be played on the altar three times in the following traditional language:
1. O …… o… .o… .o… .o ifihing auction palol, pi ala taunung madam baloe o..o..o .. (mi tou).
O the indigenous people of the five bampalola tribes who have been present to immediately collect rice and young areca nuts, because the new baloe-style rice meal will soon begin (three times).
2. O …… o… .aaaa ,, Kapitang Marang, ala taunung pi baloe o..o..o .. (mi tou).
O people of the Kapitang and Marang tribes, immediately collect rice and young areca nuts, because the new baloe-style rice meal will soon begin (three times).
3. O… o… o… Afen, Kafin, Mor .. Taunung Pi Baloe Bang Leam o..o..o ...
O the afen, the kafin and the mor ... immediately gathered to go to the Baloe Bang traditional house (the house where the new rice cooking was held).
4. O… o… o..aaa, Afen, Kafin, Mor Na Alal Pi Baloe Bang Leam o..o..oo.
O indigenous people of the Afen Kafin Tribe, and Mor are ready to deliver their belongings together for us to Baloe Bang; bring it in the form of brown rice, young areca nut and sugar cane.
c. Delivered by the Kapitang and Marang tribes to the Lakatuil Traditional House.
After hearing the aba aba from the maniro, followed by the wasp of a traditional object in the form of a moko that was played by each of the eldest tribes in Bu De'k, then:
1. the Lamuil Tribe Kotta and Kotfal Auction and the Marang Auction (Alemate & Foebe) began to deliver the harvest to the place where the new rice meal ceremony (ala Baloe) was held, namely to the traditional house of the Fet Lakatuil site. After arriving there, they were received by the eldest or the elder tribe members of the auction afen.
2. In receiving this, the auctioned lamuil tribe (the eldest wife of the tribe) said: "Pi baloe o oul anyway onemang patangam, a obul pep, a o balal pep, a o teng amihing, a o ba 'amihing nipuin ma med o teng mi o ba' mi honin e pi puin baloe puin timu". When the new meal has arrived, so if you prepare all the places in the form of baskets and imitate, we have brought all the belongings here so that we can use them for the New Rice Eating Traditional event (Ala Baloe).
3. Sesepuh or eldest affen auction tribe (Holo Moka and Hamsina Adang) answered:
"Ni oey mi o fet mi, o teng buang o ba' bu'ang, I puin hoam he e med oteng mi, o ba "mi, med odong mi, o pasumi honin e pi o ur o fara puin tapeng u alol".
We are sitting in his place, guarding the basket and chanting, so Dinda has brought it, please fill it in the place, namely basket, nyiru and pot to be cooked so that the foam is seen as predicting next year's harvest.
After that all the luggage from the Lamuil Lelang Tribe were received in front of the Lakauil Traditional House, they both entered the Lakatuil Traditional House through the Right Staircase of the Sunset and came out through the Left Stair (sunrise) and the Lamuil Lelang Tribe and the Marang Tribe returned to their places.
After arriving at Baloe Bang (the house of the Lamuil tribe auction, kot fal). The eldest tribes or residents beat traditional objects as a sign that they had arrived and the wasp also indicated that they were ready to receive a return from the king tribe and other tribal groups;
d. Delivery to Baloe Bang Traditional House (Kapitang Kot Fal Tribe).
The group of king, kafin and marang tribes rushed to deliver the collected crops to be delivered to Baloe Bang (New Rice Cooking Place);
Arriving there, the elder or eldest of the lamuil tribe, the kot fal auction, ties a turban or blanket to the head of the kafin elder or eldest who brings a stick of sugar cane which is still intact with its leaves and a series of young areca nuts for baloe equipment with the intention of being a tribute to the Kafin Tribe (sister King). After that it is continued by saying the traditional ritual language as follows:
1. The eldest kafin said:
"sob dor bu bar puin madong obang mi, o lelang mi, a ufel uhor ano ' Baraka, honin e pi puin ip o engmi o fetmi, honin e o bu ho pi amud tun ma, tapeng ma ho u alol ".
The tops of the cane and the areca nut have been brought into their place to gain strength and blessings, then they are brought down to their place (fet lakatuil) so that the betel nuts are used to predict the next year's harvest.
2. The Eldest king auction said:
"Tun ong ho'omi pi o ma'ad o puin noam, pihor hid lap am, o ul toh o nemang patang am, ni puin madong o bang mi o lelang mi, o bulta obalalta, honin, e pi puin baloe puin timu".
The harvest this year has finished, it's up to the time (months and days) now we bring it to his place so that it is used for the traditional ritual of eating new rice (ala baloe).
3. The eldest of Lamuil tribe, the kot fal auction said:
"Ni obul pep, o balal pep, oteng amihing, o ba 'amihing amba med oteng mi, oba' mi".
We have prepared all the places, in the form of baskets and imitations, so please fill in the available places, so that we take them down to the place of implementation (fet lakatuil).
4. After that the Afen, kafin, mor and marang tribes returned to their respective places.
5. Ala Baloe Dou (cooking new rice / brown rice), the result of the collection of new rice from the five tribes, is received and cooked for the baloe (new meal) ceremony.
The cooking is done with great care, so that the rising foam can be spilled in all directions or the circle of the mouth of the earthen pot, the goal is to see it as a sign that the harvest of the coming year will be satisfactory on all paths, but if it is uneven then that is a sign. the yields for the next year are not satisfactory. The rice that had been prepared was eaten first by the eldest or the elder siblings of the five tribes as many as ten people who were not allowed to eat new rice before the Ala Baloe Traditional Ceremony was held.
After that, everyone who attended the Traditional Ritual Ceremony ate the rest of the rice at that time.
e. Tun Tapeng U alol (predicting the results of Planting & Harvesting the Next Year).
After all Baloe (New Rice Eating) activities are carried out, forecasts of planting & harvest yields for the coming year are carried out by:
1. Splitting the betel nut in the traditional house and dropping it to the ground. If the two halves of the betel nut are completely open, it is a sign that the next year's harvest will be good.
2. If the two halves of the betel nut are dropped from above, one is open and the other is closed, it is a sign that the next year's harvest will be less than satisfactory.
3. If the two halves of the betel nut are dropped from above, everything is closed, then this is a sign that the next year's harvest will be bad (crop failure) or it is called a pest year.
f. Restrictions in the Process of Traditional Rice New Eating (Ala Baloe).
The prohibition that applies before the process of eating new rice (Ala Baloe) is carried out, the five tribal chiefs from the Raja Tribe (Afen Lelang), the Kapitang Tribe (Lamuil Lelang), the Marang Tribe (Alemate and Foebe), the Kafin Lelang Tribe and the Mor Lelang Tribe are obliged fasting on new rice and areca nut as long as there is no Ala Beloe Ritual event held.
If the five tribal chiefs do not meet the predetermined requirements or violate intentionally or unintentionally, the customary sanctions will apply to him until they pay customary fines or make amends for their mistakes by bringing chicken and brown rice and other necessities to the lakatuil traditional house to carry out the ritual of redemption of mistakes they.
The sanctions directly experienced by the eldest tribe / chief of the tribe ifk they break the customary oath mentioned above are as follows: 1. The tongue is enlarged and long;
2. Flatulence and / or diarrhea; and
3. He will accept various other diseases without a cure:
4. If the offender does not realize his mistake, it will result in death or death.
When the traditional ritual of eating new rice has been carried out or has been carried out, then the five tribal chiefs cancel their fast by eating the ritual food that has been provided for the first time in the harvest year.
That is the brief synopsy of the New Rice Eating Ritual (Ala Baloe) ceremony in Bampalola village, Alor Barat Laut District-Alor Regency, East Nusa Tenggara Province that we convey, hopefully it will be useful for all of us from generation to generation.
MAHENSAH ... !!!
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