the power of ritual speech in maddoja bine ritual in pinrang ...

THE POWER OF RITUAL SPEECH IN MADDOJA BINE

RITUAL

IN PINRANG REGENCY

(A SEMIOTIC APPROACH)

A Thesis

Submitted to the Faculty of Cultural Sciences Hasanuddin University

In Partial Fulfillment of the Requirement to Obtain

Sarjana Degree in English Department

Written by:

MUTMAINNAH HASYARI

F211 09 355

ENGLISH DEPARTMENT

FACULTY OF LETERS

HASANUDDIN UNIVERSITY

M A K A S S A R

2013

v

ACKNOWLEDGMENT

Asslamualaikum Warahmatullahi Wabarakatuh

Praise be upon and gratefully thanks to Allah SWT for His mercy and

guidance within the process of accomplishing this thesis. Thanks to Allah SWT

for the strength, guidance, and love that He shows throughout the writer‟s life.

The writer absolutely cannot finish this writing without His help.

The writer realizes, there are still not infallible in this thesis, limited of the

time, knowledge and ability of the writer. Therefore, with great humanity, the

writer receives the advice and criticism from readers that will be useful to the

writer‟s future.

During the process of completing this thesis, the writer gets much

guidance, help and support from many people. Through this, the writer would like

to render unbounded and unlimited thanks and pray to all of them, as the writer

mentions as follows:

1. In the first place, I want to say gratitude to Allah Almighty with His mercy

and guidance, the writer finally could accomplish this academic work.

2. Great gratitude express to my beloved parents, my father, P Hasanuddin

and my mother, Hj. Syaribanong with their love, effort, pray, support,

motivation and attention which never ending to me.

3. I gratefully acknowledge Prof. Dr.Noer Jihad Saleh, M.A. as my first

consultant, for his supervision, advice and guidance. I would like to

vi

convey my gratitude to my second consultant, Dr. H. Sudarmin Harun, M.

Hum. who always patiently and gently supervised me. You two are the

best, thank you.

4. My entire friend of “REDEMPTION 09” for all the laughs, tears, scrapes,

conflict, and stories we have shared. You have colored up her live Guys,

Especialy to, Haslinda Lestari, Eny Erliani, Rizqayanti Usmadi, Andi

Najmiah,Faradika Darman, Ismawati Hafid, Harmila, Rizal, Nurhadi

Hamka,Anhar Karim, Erwin Katunde, Maman Cornsmith and all the

names which the writer cannot mention one by one. Thanks for all the

moments. I really miss those moments when we split sides, hopefully we

will meet again in the other time and opportunity.

5. Finally, I would like to thank everybody who has important to the

successful realization of this mini thesis, as well as expressing my

apology that I could not mention personally one by one.

May Allah SWT be always with us. Hopefully this thesis can be useful.

Makassar, July 2013

Writer

https://www.facebook.com/IndahayulestariNaningsih?directed_target_id=0

https://www.facebook.com/eny.erliani?directed_target_id=0

https://www.facebook.com/mutmainnah.hass?directed_target_id=0

https://www.facebook.com/andimilna.najmiah?directed_target_id=0

https://www.facebook.com/andimilna.najmiah?directed_target_id=0

https://www.facebook.com/ismawati.hafid?directed_target_id=0

https://www.facebook.com/nurhadi.hamka?directed_target_id=0

https://www.facebook.com/erwin.katunde?directed_target_id=0

https://www.facebook.com/maman.cornsmith?directed_target_id=0

vii

ABSTRACK

MUTMAINNAH HASYARI. The Power of Ritual Speech in Maddoja Bine Ritual in Pinrang Regency. (Supervised by Prof. Dr. Noer Jihad Saleh, M. A. and Dr. H. Sudarmin Harun, M. Hum).

The present study aims to anlyze the meaning from the text or incantation of Maddoja Bine Ritual and the using of symbol which is in the materials or things in Maddoja Bine Ritual in Pinrang Regency.

The researcher applies qualitative methods. The data were taken from the interview with some informant and resousce person in the field research. the data were taken by researcher was arranged in a description of the conduction the ritual, the materials or things and its meaning that used in ritual.

The result of the research shows that the meaning of the text or incantation of Maddoja Bine Ritual contains religious, philoshopy and togetherness values, besides that the core of Maddoja Bine Ritual is a hoping to get a good crop in the harvest time. In ritual uses materials or things which have meaning it self which conventionality pursuant to understanding of custom society of Bugis to history values left by their ancestors.

viii

ABSTRAK

MUTMAINNAH HASYARI. The Power of Ritual Speech in Maddoja Bine Ritual in Pinrang Regency. (Dibimbing oleh Prof. Dr. Noer Jihad Saleh, M. A. and Dr. H. Sudarmin Harun, M. Hum).

Penelitian ini bertujuan untuk mengetahui makna dari text atau mantera dari ritual Maddoja Bine dan penggunaan simbol dan makna dari simbol tersebut yang terdapat dalam materi atau benda- benda yang digunakan dalam ritual Maddoja Bine di Kabupaten Pinrang.

Dalam penelitian ini penulis menggunakan metode kualitatif. Data penelitian diambil dari hasil wawancara dengan beberapa informan di lapangan. Data yang diperoleh penulis dari lapangan kemudian disusun dalam sebuah deskripsi tentang pelaksanaan ritual dan materi atau benda- benda yang digunakan serta makna simbol yang terkandung dalam materi atau benda- benda tersebut.

Hasil penelitian ini menunjukan bahwa dalam makna maddoja Bine Ritual terkandung nilai- nilai religius, filosofi,dan kebersamaan dan juga inti dalam pelaksanaan ritual Maddoja Bine adalah sebuah harapan untuk mendapatkan hasil panen padi yang baik pada saat musim panen padi tiba. Dalam ritual tersebut menggunakan materi atau benda- benda yang memiliki makna tersendiri yang secara konvensional berdasarkan pemahaman masyarakat adat Bugis terhadap nilai- nilai sejarah yang ditinggalkan oleh nenek moyangnya.

ix

TABLE OF CONTENT

TITTLE PAGE ......................................................................................... i

LEGYTIMACY ........................................................................................ ii

AGREEMENT ......................................................................................... iii

COMMITEE APPROVAL ........................................................................ iv

ACKNOWLEDGEMENT .......................................................................... v

ABSTRACT ............................................................................................. vii

ABSTRAK ............................................................................................... viii

TABLE OF CONTENT ............................................................................. ix

CHAPTER I

INTRODUCTION .................................................................................... 1

1.1 Background .................................................................................. 1

1.2 Research Question ....................................................................... 3

1.3 Scope of tthe Problem .................................................................. 4

1.4 Rationale ...................................................................................... 4

1.5 Significance of Writng .................................................................... 4

x

CHAPTER II

LITERATURE REVIEW .......................................................................... 5

2.1 Previous Study .............................................................................. 5

2.2. Theoretical Framework .............................................................. 6

2.2.1. Theory of Semiotic.......................................................... 6

2.2.2. Ritual .............................................................................. 11

2.2.3. Ritual Speech ................................................................. 13

2.2.4. Power.............................................................................. 13

2.2.5. Magical language ........................................................... 15

CHAPTER III

RESEARCH METHODOLOGY .............................................................. 18

3.1. Method of Collecting Data ............................................................. 18

3.1.1. Library Research ............................................................ 18

3.1.2. Field Research ............................................................... 18

3.2. Techniques of Collecting Data ....................................................... 19

3.2.1. Interviewing .................................................................... 19

3.2.2. Recording ...................................................................... 19

3.2.3. Note Taking .................................................................... 19

3.3. Method of Analyzing Data ............................................................. 20

xi

3.3.1. Pre- Field Analyzing ....................................................... 20

3.3.2. Post Field Analyzing ....................................................... 20

CHAPTER IV

FINDINGS AND DISCUSSION ................................................................. 21

4.1. Research Location ......................................................................... 21

4.2. Text in Maddoja Bine Ritual ........................................................... 23

4.3. Maddoja Bine Text and Translation ............................................... 25

4.4. Symbols in Maddoja Bine Ritual .................................................... 31

4.5. Context of Maddoja Bine Ritual ...................................................... 33

4.6. Values and the Meaning of Maddoja Bine Ritual ........................... 37

CHAPTER V

CONCLUSION AND SUGGESTION ........................................................ 39

5.1. Conclusions .................................................................................... 39

5.2. Suggestions ................................................................................... 40

BIBLIOGRAPHY ....................................................................................... 42

APPENDICES ........................................................................................... 43

1

CHAPTER I

INTRODUCTION

1.1 Background

Language is a tool which is used to comunicate and cooperate in

people life. Language in life has a crucial function for people life as an

individual or as a society. All kinds of people‟s activities are done by

language. Without language, people‟s life like a vegetable without salt.

Language can shows people as a people who has mind therefore it can

be distinguishable with other people in the world.

By using language, people can relate to the nature arround them,

especially with other people. Through language, people can master the

nature, so they can change nature based on their needs. Language is a

tool to formulate what they think, what they feel, and what they want. Also

by using language, they could say what they tought to the other people

so language can make coperation with them. Besides that, through

language, people can manage what they produce with fellow being to get

the result to their family life.

People make a contact with nature arround them so it can

produce culture creation. People approach and carry out the nature trough

language. The culture creations which are produced by people in old

world can be saved by language so in the present people can enjoy and

2

develop their life. Then it is continued and heired by the next generation.

The old culture can survive and the present culture can ongoing, all it is

because the existance of language, language is an element which can not

separate with culture. Therefore, the relation between language and

culture are like a conjoined twins, two phenomenon that has very close

related.

Culture is something which includes system of idea or concept in

people‟s tought, so in daily life , culture is an abstract while the realization

of culture is things that is created by people as a cultured of people, like

behaviour, real things, language, equipments life, social organisation,

religion, art, etc. All of them have purposes to help human being to carry

out society life.

Culture as material phenomenon is more accurate as unit of

system idea, action and creation of people in society life. Therefore the

role of people as a part of society will be attached by real culture in a

various of regulation that its function as a control mechanism for people

behavior.Culture is symbolic communication. The meanings of the

symbols are learned and deliberately perpetuated in a societythrough its

institutions.

Indonesia as multicultural country consists of 300 different culture,

as diverse as the number of ethnic groups. The diversities of these

cultures are caused by the diversity of cultural background of history. The

3

culture and people cannot be separated. people are supporter of a culture

and the culture is a result of though, feeling, and activities in people life.

Each ethnics in Indonesia has unique culture and some of indigenious

ethnic groups such as Mentawai, Asmat, Dayak, Toraja, Buginese,

Javanese are still practicing their ethnic rituals, customs and wearing

traditional clothes.

Buginese is one of ethnics in South Sulawesi. It has a local dialect

which is called Bugis language. They use the language to interract with

other Bugis people in daily life. It is also used in marriage ceremony, in

sermon even in planting rice time like Maddoja Bine ritual .

Maddoja Bine is one of rituals in Buginese which is staying up in

the night to keep vigil the seeds of rice or watch over the submerged

seeds that will seedling tomorrow.

In this paper the writer will explain the meaning and the values of

the ritual speech that implicit in Maddoja Bine Riutal. Besides that the

writer also wants to given information about ritual in Buginese in general.

However, there is no one research about Maddoja Bine in Buginese. For

this reason, the present research focuses on title The Power of Ritual

Speech in Maddoja Bine Ritual in Pinrang Regency.

1.2 Research Questions

Based upon the description, there are problems that have to

assessed and looked for by its resolving. In specifically, the problems are:

4

1. What is Maddoja Bine ritual?

2. In what ritual context is Maddoja Bine carried out?

3. What is the symbol‟s meaning of each things or materials in this ritual?

4. What are the values of the ritual text of Maddoja Bine?

1.3 Scope of Problem

The scope of this research focuses on one of process planting the

rice ritual that is Maddoja Bine which Buginese always done before

planting the rice in the ricefield.

1.4 Rationale

The rationale of the study is to provide us with a better

understanding about one of Buginese culture in Pinrang. Besides that the

writer also is interested to reveal the significance of Maddoja Bine ritual

emiotically to show the literary symbol.

1.5 Significance of Writing

This research is expected to:

1. Give a meaningful contribution to other researchers who also wants

to conduct a research related to semiotic approach especially in

ritual.

2. Increase information or knowledge of the people and the next

generation about one of planting the rice rituals especially “Maddoja

Bine” ritual.

5

CHAPTER II

LITERATURE REVIEW

Some points are included to be explained in this chapter. They are

explained in sub chapter namely previous study and description of theory.

The first sub chapter is previous study. It covers a brief explanation

about previous studies related to this study which has been done by

some students or researchers.

The second one is about the description of theory which is

relevant to support the understanding of ritual text and symbol. In the

description of theory there are many definitions about the terms above

from dif ferent expert that has different perspectives of what the terms are.

There are also similarities of the theory that could be seen in the

description of theory.

2.1 Previous Study

There are many students that have researched about ritual in

Buginese, but no one student that research about Maddoja Bine ritual. In

this case, the writer will show researches about Maddoja Bine ritual in

many different ways from the students.

Sukmawaty(2009), in her thesis Elong in Pajaga Bone Balla Dance

(a semiotic analysis). This research is aimed at investigating the kinds of

figurative language that contains in Pajaga Bone Balla Dance. It is also

6

aimed at revealing the meaning and the significance of the elong in Pajaga

Bone Balla Dance.

Andi Eka Putra (2011), in his thesis Mappadendang ritual song in

buginese remind to the society that mapadendang not only a spectacle

but also as tools to bequeath the values of culture. In mapadendang ,

there are togethereness, intellectuals, thankfullness, morality, ethnics so it

must be cequeathed continually. It does not only offer knpowledge of the

way we appreciate and converse the culture completely as cultural

country.

The other one is Patawari (2009) his thesis about Mappacci ritual in

buginese wedding ceremony he tried to present the aspect of insight

about mappacci ritual. . it does not only offer knowledge about the human

social culture, but also knowledge of ther modernization impact toward the

traditional culture.

2.2 Theoretical Framework

2.2.1 Theory of Semiotic

The term of semiotic usually defined as study of sign. The study of

semiotic called semiology (from Greek’s word semeionn “sign). It is

possible to conceive that science which studies the role of sign as part of

social life. Semiotic is study that having the character of scientific

symbolism system related to comments in masterpiece. There linguist

Ferdinand de Saussure is known as founder of semiotic(in his Course in

7

General linguisticss, 1916). Other figures in the early development of

semiotics were the American philosoper Charles Sanders Peirce (1839-

1914) and later Charles William Morris (1901- 1979), who developed a

behaviorist semiotics. Leading modern semiotic theorists include Roland

Barthes (1915- 1980, Umberto Eco (b 1932) and Julia Kristeva (b 1941)

etc. It is difficult to disentangle European semiotics from structuralism in its

origins; major structuralists include not only Saussure but also Claude

Levi- Strauss (b. 1908) in antrophology (who saw his subject as a branch

of semiotics) and Jacques Lacan (1901- 1981) in psychoanalysis.

Semiotics is not widely institutionalized as an academic discipline. It

is a field of study involving many different theoretical stances and

methodological tools. One of the broadest defenitions is that of Umberto

Eco, who states that „semiotics is concerned with everything that can be

taken as a sign‟ (Eco 1976,7). Semiotics involves the study not only of

what we refer to as „sign‟ in everyday speech, but of anything which

„stands for‟ something else. In a semiotic sense, sign take the form of

words, images, sounds, gestures, and objects. While for the linguist

Saussure, „semiology‟ was a science which studies the role of signs as

part of social life, for the philosopher Charles Peirce „semiotic‟ was the

formal doctrine of signs which was closely related to logic (Peirce 1931-

58, 2.227). He declared that every thought is a sign. contemporary

semioticians study signs not in isolation but as part of semiotic sign

systems (such as a medium or genre). They study how meanings are

8

made: as such being concerned not only with communication but also with

construction and maintenance of reality. Semiotics and that branch of

linguistics is known as semantics which have a common concern with the

meaning of signs, but John Sturrock argues that whereas semantics

focuses on what words mean, semiotics is concerned with how sign

mean(Sturrock 1986, 22).

Saussure‟s defenition on semiotic consits of signifier or the sign

vehicle and signified (meaning). Sign is simplicity regarded as

communicative device taking place between two human beings

intentionally aiming to communicate or to given express something. The

defenition of semiotic given by Peirce as he say “I call semiotic that is the

doctrine of the essential nature and fundamental varieties of possible

semiosis. By semiosis I mean an action, an influence, which is, or

involves, a cooperation of three subjects, such as sign, its object, and its

interpretant, this tri- relative influences not being anyway resolvable into

action between pairs”. The defenition proposed by Morris (1938)

“something is a sign only because it is interpreted as a sign of something

by some interpreter. The Morris defenition introduces that interpretation by

an interpreter which would characterize a sign must be understood as the

possible interpretation by a possible interpreter.

Semiotics began to become a major approach to cultural studies in

the late 1960s, partly as a result of the work of Roland Barthes. Writing in

1964, Barthes declared that semiology aims to take in any system of

9

signs, whatever their substance and limits; images, gestures, musical

sounds, objects, and the complex associations of all of these, which form

the content of ritual, convention or public entertainment: these constitute, if

not languages, at least systems of signification(Barthes 1967:9). Buhler

(1943: 24-33) describes the utterance as symptom of what is in the

speaker‟s mind, a symbol of what is meant of signified, and a signal to

hearer. The various studies semi- anthropological shows that the whole of

culture is signification and communication, and that humanity and society

exist only when commuunicative and significative relationships are

established. This type of study can be articulated through two hypotheses.

They are: the whole culture must be studied as semiotic phenomenon and

all aspect of culture can be studied as he contents of semiotic activity.

In this research uses theory semiotic of peirce. The theory sign of

Peirce in Philosophical Writings of Peirce(1955:99) said a sign, or

representatement is something which stands in some respect or capacity.

It adresses somebody that is creates in the mind of that person an

equivalent sign, or perhaps a more developed sign. That sign which

creates he calls the interpretant of the first sign. The sign stands for

something, its object. “Peirce called the perceivable part of the sign a

representatement (literary “something that does the presenting”) and the

concept that is encodes the object (literary “something cast outside for

observation”) . he termed the meaning that someone gets from the sign

the interpretant. In other words, the function of representatement is as the

10

sign. Object is that is represented by representatement. Object can be

mentally (or thought) or something the fact in outside of sign.

The trichotomies of signs by Peirce are divided in three divisions.

First division is : (i) an icon is a sign which refers to the object that is

denote merely by virtue of characters of its own, and which posseses just

the same whether any such object actuallyy exists or not. (ii) an index is a

sign which refers to the object that is denotes by virtue of being really

affected by that object. (iii) a symbol is a sign refers to the object that is

denotees by virtue of law, usually an association of general ideas, which

operates to cause the symbol to be interpreted as referring to that object.

The second division, a sign may be termed a qualisign, a sinsign, or

a Legisign. A qualisign is a quality which is a sign. A sinsign (the syllable

sin is taken as meaning “being only once” as in single, simple, Latin semel,

etc.) is an actual existent thing or event which is a sign.

The third tricothomy, a sign may be termed a rheme, a decisign or

dicent sign, and argument. A rheme is a sign which for its interpretant is a

sign of actual existance. An argument is a sign which is for its interpretant

is a sign of law.

Specificially, this research will analyze the meaning of the

incantation (text) of maddoja bine ritual and describe the using of symbol

in the ritual. There are many things in this ritual is represented as asymbol.

The things can be the instrument, things or the words. Everything will be

reveal the symbol‟s meaning.

11

The term “symbolism” is derived from the word “symbol” which

derives from the Latin symbolism, a symbol of faith, and symbolous, a

siogn of recognitiuon, in turn from classical Greek symbolon, an object cut

in half constituting a sign of recognition when the carriers were able to

reassamble the two halves. In ancient Greece, the symbolon, was a shard

of pottery which has inscribed and then broken into two pieces which were

given to the ambassadors from two allied city states as a record of the

alliance .

2.2.2 Ritual

Ritual is a collection of events, performed mostly for their symbolic

worth. It might be prescribed by the traditions of a group of people,

covering a religious community. The term usually passes on actions which

are stylized, not including actions which are randomly chosen by the actor.

Jens Kreinath in his article “The Semiosis of Ritual” said that “In

recent years there has been a growing interest in ritual theory, which has

also become a focal point in the study of religion. As long as texts and

discourse are taken as the major source or primary model for inquiring into

religious traditions, the field of religious studies will be limited to such

issues as representation and meaning. Consequently, scholars of religion

tend to overlook the potential that recent approaches in ritual

theory, and their related concepts, have for their field of research”.

A position of different approach for increasing critical issues

involving ritual theory is Clifford Geertz's programmatic article “Religion

12

as a Cultural System”. By trying to take the anthropological approach

in the study of ritual to be primary to the study of religious

texts and discourse, his article set up a new framework in the study of

ritual and led to a pattern shift in religious studies. Geertz introduced his

approach by describing religion as a system of symbols and classifying

ritual with religion. According to him, the sense of the 'really real', which is

the concentrate of religion, originates in ritual because "the world as lived

and the world as imagined, [are] fused under the agency of a single set of

symbolic forms". Intended for Geertz, ritual created religion because it was

able of exemplifying the system of symbols and combining the model for

realism in such a way that it “acts to establish powerful, pervasive, and

long-lasting moods and motivations in men by formulating conceptions of a

general order of existence."

In his book, Geertz said that the importance of religion is to provide

a conception of the world, themselves, and relationship between each

other. For him, religion also should be studied anthropologically through

two ways: Analysis of the existing system of meaning in symbols and

relate it to the process of social and psychological structures. In reality, the

studies focuses too much on the second way, but it ignore the first way,

whereas the system of symbol can only be understood as a social and

psychological structures by first understanding first about what is behind

the symbol (the meaning of the symbols).

13

2.2.3 Ritual Speech

Ritual speech is another set of vocabulary is used during

ceremonies and other ritual occasions. Many of the words used in ritual

speech are sacred and kept secret. Ritual speech perform by ritual

specialist in specific time, place and setting. Fox, see Ola (2008:133) state

the language use in ritual speech is different from the language of

everyday ( ordinary languge). He also noted the features of ritual speech

are as a ordinary language that improved form, function, and meaning.

Often presenting polysemy, homini, poetic and .metaphorical. ( Ola,

2008:133 ).

2.2.4. Power

Power is the ability to get what somoene want. As what you want

is often constrained by other people, the use of power often includes

changing or influencing what others think, believe and do.

In a coherent tradition of thinking about power that can be traced

from Thomas Hobbes‟ Levhiathan through Lukes‟s Power: A radical view,

power has been understood on the model of sovereignity: “Power as a

locus of will, as a supreme agency to which other wills would bend, as

prohibitory; the classic conception of power as zero-sum; in short, power

as negation of the power of others”

14

Lukes, for example, has organized sime of the more significant

thories of power formulated since Weber and Talcott Parsons in terms of

various “dimensions.” The first dimensions is represented by Robert Dahl‟s

description of power as decision making, person to person in its

exercise(as opposed to the „possession‟ of power), having mechanical

features” (as a type of physical coercion), and identified with situations of

overt conflict. Peter Bachrach and Morton.S.Baratz, representing a second

dimension in Lukes‟s analysis, critiqued Dahl and proposed a boarder ,

four part typology: power as coercion, as authority, as influence, and as

force. Considering both unconcious acts and the failure to act as involving

the exercise of power, they paid more attention to situations of covert

conflict. Lukes‟s own “third dimension” of power attempted to encompass

these earlier theories while going beyond them to adress more subtle

dynamics of power, such ideology. These third dimensions approaches

have facilitated the elaboration of „symbolic power‟. Broadly defined,

symbolic power is “the power to constitute the given by stating it, to create

appearances and belief, to confirm or transform the vision of the world and

thereby action in the world, and therefore the world itself.”

Foucault defines a relationship of power as a mode of action that

does not intend to act directly on persons or things, which is what violence

does, but indirectly on actions. Ritual is basic to Foucault‟s notion of the

constituon and exercise of power simply because of the way in which

power involves the body and strategy. First of all, power is “rooted deep in

15

the social next us‟‟ and the roots of the network of social relations go no

deeper than the social body itself. Second , power involves the selection of

means to secure an advantage over others. These means are strategically

indirect: they afford an indirectstructuring effect on the field of other

possible actions. For Foucault the term „strategy‟ implies improvisational,

expedient, or the minimum form or rationallity needed.

Bloch, see Susrini (2011:19) on her study about power contruction

in language found that there is some kind of formalized language in its

construction. it is a language where many of the options at all levels

abandoned, so that the choice of form, style, syntax, is less than in

ordinary language.( Susrini 2011:19)

According to Weber Power is a finite resource. Some have power

while others do not. Power also involves people doing things that they

would not otherwise do: getting your way "even against the resistance of

others". Thus, it is implicit in his definition that power is only exercised

when people are forced to do things that they would not otherwise do.

2.2.5. Magical Language

The performance of magic almost always involves the use of

language (mainly Latin). Whether spoken out loud or unspoken, words are

frequently used to access or guide magical power.

16

In "The Magical Power of Words" (1968) S. J. Tambiah argues that

the connection between language and magic is due to a belief in the

inherent ability of words to influence the universe. Bronislaw Malinowski, in

Coral Gardens and their Magic (1935), suggests that this belief is an

extension of man‟s basic use of language to describe his surroundings, in

which “the knowledge of the right words, appropriate phrases and the

more highly developed forms of speech, gives man a power over and

above his own limited field of personal action.” Magical speech is therefore

a ritual act and is of equal or even greater importance to the performance

of magic than non-verbal acts. Yet not all speech is considered magical.

Only certain words and phrases or words spoken in a specific context are

considered to have magical power.

Magical language, according to C. K. Ogden and I. A. Richards's

(1923) categories of speech, is distinct from scientific language because it

is emotive and it converts words into symbols for emotions; whereas in

scientific language words are tied to specific meanings and refer to an

objective external reality.[18] Magical language is therefore particularly

adept at constructing metaphors that establish symbols and link magical

rituals to the world.

Malinowski argues that “the language of magic is sacred, set and

used for an entirely different purpose to that of ordinary life.” The two

forms of language are differentiated through word choice, grammar, style,

17

or by the use of specific phrases or forms: prayers, spells, songs,

blessings, or chants, for example. Sacred modes of language often

employ archaic words and forms in an attempt to invoke the purity or

“truth” of a religious or a cultural „golden age.‟ The use of Hebrew in

Judaism is an example.

Another potential source of the power of words is their secrecy and

exclusivity. Much sacred language is differentiated enough from common

language that it is incomprehensible to the majority of the population and it

can only be used and interpreted by specialized practitioners (magicians,

priests, shamans, even mullahs). In this respect, Tambiah argues that

magical languages violate the primary function of language:

communication. Yet adherents of magic are still able to use and to value

the magical function of words by believing in the inherent power of the

words themselves and in the meaning that they must provide for those

who do understand them. This leads Tambiah to conclude that “the

remarkable disjunction between sacred and profane language which exists

as a general fact is not necessarily linked to the need to embody sacred

words in an exclusive language.

18

CHAPTER III

RESEARCH METHODOLOGY

To find out the substance of materials in this research, the writer

applies two methods. The writer will use Method Collecting Data and

Method of Analyzing Data. The writer collected data which relevant and

suitable with theory of ritual speech.

3.1 Method of Collecting Data

3.1.1. Library Research

The writer will get data from other sources such as books or

thesis that have been written by other people, and other book

which is related of Buginese culture in particular talking about

speech perform of Buginese. Then, the practical way in search of

this research material, the writer gets data from internet which is

needed.

3.1.2. Field Research

Apart from library research, the writer also use the field

research to support the collected data.

Settings

This research is a qualitative research which is dealing with

culture and society, so the writer choose the natural setting in

order to collect the data. The research take place in a village in

Pinrang and the interviewing itself take place in the place where

the Ritual held.

19

Sources of Data

There are two ways that have been used by the writer in

sourcing data. They are primary data and secondary data.

Primary data is a type of data that derive from interview in

field or in place where the source data research come from.

Secondary data is the data that obtained by reading book in

library or gets from internet or another material that are relevant

to the subject matters of this writing.

3.2 Techniques of Collecting Data

The writer will use three techniques of collecting data in this

research. They are:

3.2.1. Interviewing

The writer will interview the person who does that ritual and the

person who knows much about Maddoja Bine ritual. The writer will

prepare list of questions.

3.2.2. Recording

The second technique is recording conversation between the

writer and informant. The writer will ask some questions which are

related to the topic and then recording into tape recorder.

3.2.3. Note Taking

All of the imformation that had given by the informants which are

relevant to the writing of the thesis will be saved by the writer in note

book

20

3.3 Method of Analyzing Data

3.3.1. Pre-field Analyzing

1. The writer reads relevant literatures to complete the data

which are related to the study.

2. Searching data or information in internet to get background

knowledge in order to develop understanding before the field

research.

3.3.2. Post-field Analyzing

When finishing collecting data, the writer listens to the

recording that obtained from the field research and then took

note of essential material from the recording. Then, the data are

used to elaborate how that person doing the ritual of Maddoja

Bine speech.

21

CHAPTER IV

FINDINGS AND DISCUSSION

4.1 Research Location

Tata‟e is a village that is located in Duampanua District, Pinrang

Regency. Tata‟e consists of five Dusun ( a village region which has area

of the village government realization), Dusun Sidomulyo, Dusun

Tamansari, Dusun Kampung Baru, Dusun Tansie, and Dusun Tata‟e with

territorial border as following:

a. Pekkabata village is in northern side

b. Paria village is in southern side

c. Kaliang village is in eastern side

d. Bittoeng village is in western side

Landmass of the Tata‟e village is about 1056 ha/m2 that is used as

agriculture land, plantation, and residence. The village that was lead by

Hamzah Sanempa has distance about 30 km from its regency and about

5 km from Kelurahan Tata‟e, the center of its government.

Tata‟e society has many characteristics based on their age,

gender, education degree and livelihood. Based on data statistic in

March 2012, the total of Tata‟e inhabitant is 3.963. Total of household is

890 of people that consists of 1.916 men and 2.047 women with

population density 305,5 per km.

There are many Groups of educational ages. The group of

educational age is influenced by economic side and opinion of their

22

parents about education. Distribution of inhabitant can be seen in the

following table:

Group of

age

Total Information

5-6 90 kindergarten

7-12 725 Elementary school

13-15 590 Junior high school

16-18 440 Senior high school

19-20 3 D1

20-22 10 D2

20-23 24 D3

20- 24 23 S1

20- 26 1 S2

Table 1: distribution inhabitant

The table above shown that 90 person of Tata‟e society have

background of kindergarten degree, 725 persons in elementary school

degree, 590 persons in junior high school degree, 440 persons in senior

high school degree, 3 persons in D1 degree, 10 person in D2 degree, 24

person inD3, 23 person in S1, and for group of S2 degree is 1 person.

23

The low of educational level will influence the ability of thinking and

capability to get a job.

There is no much educational institution in Tata‟e, there are only

three Kindergartens and eight elementary school, while to get education

in junior or senior high school, the society of Tata‟e must go to the

Duampanua sub district which is 7 km from their village.

Most of the Tata‟e society is Muslim. Total of mosques in Tata‟e

are five. It can make Tata‟e society easier to perform their religious

activity. Most of the Tata‟e society work as farmer and the rest of them as

trader, official servant, driver, and laborer.

4.2 Text in Maddoja Bine ritual

The text of Maddoja Bine ritual as following:

The seed is submerged

1. Bismillahirrahmanirrahim

( In the name of Allah Beneficent and Merciful)

2. Asyhaduallailahaillallah wasyhaduanna Muhammadarrasulullah

( I testify, there is no God except Allah SWT, and I testify, the

Prophet Muhammad SAW as His envoyer )

3. Allahummasalli ala sayyidina muhammad wa ala ali sayyidina

Muhammad

( Ouh God, please give a happiness to the Prophet

Muhammad and his family)

24

4. I Accing asangmu ri langi’e

( Accing your name in the sky)

5. Muno’ ri linoe muriasekko ase

( You called Ase when you go down on the earth)

6. Kurru’ mai sumange’mu Accing

( Gather your spirit, Accing)

7. Olli’ maneng romai appota

( Call all of our grandchild)

8. Macawe’ mabela

( Either close or far)

The seed will be brought to the rice field


( In the name of Allah Beneficent and Mereciful)

10. Kurru’ mai sumange’ mu Accing


11. Makkallu’ peppe’ko mussu’ rigalung’e

( You are leafless, then go out to the rice field)

12. Ma’bulu rombe ko mulisu ribolamu paimeng

( You are dense, then go back to your house again)

The seed is sowed in a rice field


25


14. Kum mappammula kum ripammulai

( You are present to commence and you are present to be

commenced)

15. Tuo majjampang tuo rijampang

( The man who take care is live, the thing which is taken care is

live)

4.3 Maddoja Bine text and translation

Text

The seed is submerged



The first line “Bismillahirrahmanirrahim”. It is the first part

where the seeds are submerged. In this part, start which content

praising to the God. It is read by village or ricefield shaman

(sandro kampong or galung) as first step to do his ritual in order

that we always remember to the God and also we are given a

blessed for the God.

2. Asyhadualla ilahaillallah waasyhaduanna

muhammdarrasulullah

26



The second line ” Asyhadualla ilahaillallah waasyhaduanna

muhammdarrasulullah”. It is still a praise expression to the God

which stated that there is no God except Allah and state that

Muhammad is Allah‟ s envoyer. How important to remember a

God in our activity. Because it shows that before doing some

activities especially in this ritual, we should remember Allah and

give a praise to the God.

3. Allahummasalli ala sayyidina muhammad wa ala alihi

sayyidina muhammad

( Ouh God, please give a happiness to the Prophet

Muhammad and his family)

The third line “Allahummasalli ala sayyidina muhammad wa

ala alihi sayyidina muhammad” . After we praise to the God , we

also have to remember to His envoyer or our prophet that is

Muhammad SAW, we should give him prayer for his happiness

and his family, because he has saved us from dark to the light life.



27

The forth line “I Accing asangmu rilangi’e”. It means Accing,

your name in the sky, Accing here refers to Dewi Sangiengserri

(the queen of rice). Accing means rice . Accing also means clean

or pure. It derives from word paccing. She (Dewi Sangiengserri)

was called Accing because she was very kind, she did not like

people who has a bad behaviour. She was believed as descent

from the sky then become a rice in the rice field.



In the fifth line “Muno’ ri linoe muriasekko Ase”. Ase here

refers to Dewi Sangiengserri, she was named Ase when she went

down to the earth. Ase in Bugis language means rice, she was

called the queen of rice because she was a daughter from on the

sky beings which go down to the earth to be a good people and

make a prosperity in the earth. Therefore, we know that Ase also

is very important for people to make prosperity like a Dewi

Sangiengserri, that‟s why she was called Dewi Padi or The Queen

of Rice.



28

In the sixth line “Kurru’ mai sumange’mu Accing”. It is a

caress to give spirit to the seeds . It is done in order to seeds have

spirit so that the seeds can thriving.



In the seventh line “Olli’ maneng romai appota”. It means that

call all of our grandchild. “Call” and “grandchild ” here are request

where he requests in order to all of rice (granchild of the queen of

rice) come to grow in their rice field in order to their ricefield can

get dense of fruits of rice.

8. Macawe’ mabela


The eighth line “macawe’ mabela” . It is continuation of the

seventh line which in the seventh line is a request to call all of the

rice. The eighth line is continued which call all of rice wherever

they are , either far or close they come to grow in his rice field.

The seed will be brought to the rice field


(In the name of Allah Beneficent and Merciful)

In the ninth line, ” Bismillahirrahmanirrahim” . It is the second

part of ritual which the seeds will be brought to the rice field. As it

is shown in the beginning of the first part of ritual which begin with

29

praising to the God. In this line, it is also begun with praising to the

God so that their rice can be blessed by God in order to get a

satisfied crop in the harvest time.



In the tenth line “Kurru’ mai sumange’ mu Accing” .It is

repeating from the sixth line. It shows that how important to give a

caress to the seeds in order to the seeds can thrive.

11. Makkallu’ peppe’ ko mussu’ rigalung’e

( You are leafless, then go out to the ricefield)

in the eleventh line “Makkallu’ peppe’ ko mussu’ rigalung’e”.

It means that rice which still seeds which are leafless. It is also still

in the house. Then they go out or they are brought to the ricefield

with the leafless seeds condition.



in the twelfth line “Ma’bulu rombe ko mulisu ribolamu

paimeng”. It is continuation of the previous line, which is in the line

before is the condition of rice which is still leafless then they are

brought to the ricefield. While this line is a wish so that seeds have

a dense fruits when they go back to their house (the harvest time)

The seed is sowed in a rice field


30


In the thirteenth line “Bismillahirrahmanirrahim”. It is the third

part of ritual, in which the seed is sowed to the rice field. As has

been shown in the two part before, in this part also begin with

praising to the God. Every parts of ritual is started by this reading

in order that every activity can get blessed and mercied by the

God.



commenced )

In the fourteenth line “Kum mappammula kum ripammulai”. It

means that you present to commence and you present to be

commenced. “You” here refers to the rice which rice present to

commence and rice also presents to be commenced. So “present”

here means that seeds are wished always present or live.


( The man who take care is live, the thing which is taken care

is live)

In the fifteenth line “Tuo majjampang tuo rijampang”. It has a

meaning that the man who take care of rice is a live person. Then

the things(rice) which is taken care is also live. This has meaning

that it is wished always live because it is taken care by the live

things(man) so that seeds are wished also grow or lived.

31

4.4 Symbols in Maddoja Bine Ritual

In Maddoja Bine Ritual, there are symbols that have

philosophical meaning from the materials that is used in this ritual:

a. Kembokang and Wae Rinung (Drinking Waters and Bowl)

Kembokang is a small bowl which is filled by water, in daily

life, it is usually used to wash a hand when people want to eat.

Wae rinung is drinking water in a glass. In this ritual kembokang

and wae rinung are put tiered up, wae rinung is put in a

kembokang which is filled by water. Kembokang and wae rinung is

always symbolyzed as cold life because kembokang and wae

rinung are filled by water, water here is symbolyzed as a “cold life”.

Cold life means that life of rice are safety from all of troubles such

are pests, mouse, other trouble plants, and also good condition.

While the kembokang and wae rinung are put tiered up is

symbolyzed “always” . So that these things mean that the life of

seeds are always safety and far from all of trouble.

b. Kaluku lolo (Green Coconut)

Kaluku lolo is a coconut which is not ripe yet. It is holed at

the top of side. Before the top of green coconut is holed, the out

skin of kaluku lolo is fallen out till the hard shell of coconut

appears. It is also put in this ritual because it is known that kaluku

lolo is a coconut tree which has tall and strong tree. Therefore it

is symbolyzed that the rice can grow tall and strong. Besides that,

32

every young coconout has a good taste, therefore it is also

symbolyzed that seeds have a good fruits.

c. Pellang (Candlenut Stick)

Pellang is like an oil lamp, made of kemiri (type of tree, white

coloured, it is usually used in cooking), which is pounded then it

made be a compact as big a handful of hand then it is given a

stick. In this ritual, pellang is burnt like an oil lamp or candle but

pellang has a more long time to flare up than an oil lamp or

candle. It has a meaning in order to the seeds always live and can

survive until the harvest time comes.

d. Pallise‟ (Palm Sugar Coconut)

Pallise‟ is a food which is made of a coconut and palm sugar.

In this ritual, pallise‟ is put around the submerged seed. When the

seed has been sowed in the ricefield, pallise‟ is eaten together by

the owner of ricefield and his family. Pallise‟ has a meaning

“contained”. Therefore in this ritual pallise‟ symbolyzes that the

seeds could be content like Pallise‟.

e. Benno‟ (Poprice)

Benno‟ is a food which is like a popcorn but it is made of

rice not of corn. Benno‟ is derive from rice, but when it becomes a

benno‟, it becomes bigger than before and becomes more

33

quantities then when it still a rice. In ritual, benno‟ also is put

around of the seeds because it is symboliyzed like a benno‟ which

is from a few seeds become more quantities of fruit rice.

4.5 Context of Maddoja Bine Ritual

Maddoja Bine ritual is a ritual in Buginese which is staying up in

the night to keep vigil the seed of rice or watch over the submerged

seeds that will be seedled or sowed tomorrow. The ritual is done by

people who want to plant their rice. It is also usually done by people who

is trusted in their village to take in hand in that ritual. He is usually called

sandro kampong or sandro galung (village or ricefield shaman).

The writer had explained before, one reason of Maddoja Bine

ritual is a hoping to get a good crop in the harvest time. All of farmers

there did ritual of Maddoja Bine because they believe that the ritual of

Maddoja Bine has some purposes. Such as, the ritual can make their

seeds thrived. It means, by the ritual, their seeds are wished and prayed

can grow up faster. Also by Maddoja Bine ritual, their seeds can be

avoided by pest or parasite, Maddoja Bine ritual is also done in order that

in the harvest time, the seeds get a satisfied crop.

According to Wa‟ Sabi, a person who is believed to take in hand a

ritual Maddoja Bine in that village. He is also called Sandro Galung or

Sandro Kampong (Village or Ricefield shaman). There are some things

are needed to make this ritual,. There are kembokang and wae rinung

34

(drinking waters and bowl), kaluku lolo (green coconut), pellang( candlenut

stick) which is pounded pallise‟ (palm sugar coconut) and benno‟ (

poprice).

The process of ritual Maddoja Bine is performed in the middle of

night for two nights. In the first night, firstly putting that things such as,

kembokang, wae rinung, kaluku lolo, pellang, pallise‟ and banno‟ around

the seed. While the seeds sre submerged in a washbasin by water. After

the things is put around of submerged seeds, the sandro kampong (village

shaman) read this incantation;

Bismillahirrahmanirrahim

(In the name of Allah beneficent and Merciful)

Asyhaduallailahaillallah wasyhaduanna Muhammadarrasulullah

( I testify, there is no God except Allah SWT, and I testify, the Prophet

Muhammad SAW as His envoyer )

Allahummasalli ala sayyidina muhammad wa ala ali sayyidina Muhammad

( Ouh God, please give a happiness to the Prophet Muhammad and his

family)

I Accing asangmu ri langi’e


Muno’ ri linoe muriasekko ase


35

Kurru’ mai sumange’mu Accing


Olli’ maneng romai appota


Macawe’ mabela

( Neither close or far)

At the same time the submerged seeds are stroked by his hand.

Kembokang and wae rinung (drinking waters and bowl) are put tiered up,

wae rinung is put in a kembokang which is filled by water. Kaluku lolo

(green coconut) is holed at the top of side before that the out skin of

kaluku lolo is fallen out till the hard shell of coconut appears. Pellang

(candlenut stick) which is made from kemiri, it is burnt and it is let to

always flare up. Benno‟ (poprice) and pallise‟ (palm sugar coconut) also

put in a plate around of seed. After all of things had put near by the seed,it

is let with this condition till the second night. In the second night, the seeds

are leaked from the submerged,then it is put on the karoro( karoro is a

kind of terpaulin or sack) then the leaked seeds are sowed on the karoro

(sack) evenly, it is about 5 centimeters of thickness. All the things like

kembokang, wae rinung, kaluku lolo, pellang, pallise‟ and benno‟ are let

like first condition and still put around of the leaked of seeds. The seeds

which had sowed evenly is closed by leaf of banana. Tomorrow morning,

the leak of seeds are moved to a basket. Before the seeds are brought to

36

the ricefiled to sow. The Sandro Kampong ( village shaman) reads the

other incantion;



Kurru’ mai sumange’ mu Accing


Makkallu’ peppe’ ko mussu’ rigalung’e


Ma’bulu rombe ko mulisu ribolamu paimeng


Then the seeds are brought to the ricefield. All of things such as

kembokang, wae rinung, kaluku lolo, pellang pallise‟ and benno‟ are also

brought to the ricefield. Before the seeds are sowed in the rice field, a

sandro kampong (village shaman) reads the last incantation;



Kummappammula ku ripammulai

( You are present to commence and you are present to be commenced )

Tuo majjampang tuo rijampang

( The man who take care is live, the thing which is taken care is live)

After sandro kampong or sandro galung (village or ricefield

shaman) reads the incantation, the seeds are sowed evenly. It is done by

37

sandro kampong (village shaman) first, then it is continued by the owner of

ricefield and his family. After the seeds are sowed, kembokang and wae

rinung are watered to the ricefield. Pallise‟, kaluku lolo and benno‟ are

eaten by the owner of ricefield and his family.

4.6 Values and the Meaning of Maddoja Bine Ritual

The people have value system to arrange its life into societal life.

The value system represent abstraction concept in people‟s mind into a

society. The value system has function as guidance and attitude impeller

of people in their life. The society of Tata‟e perpetuates and still run the

tradition of Maddoja Bine Ritual which contains good value for its citizen.

There are some values in Maddoja Bine Ritual such as:

a. Religious value

Religion value implied in the ritual is that every human is

guided to remember God who had created us and focus at mind

and heart to request seriously to God so that we are given

kindliness, prosperity, amenity of life, and also restrained from

all disaster and accident.

b. Philosophic value

Maddoja Bine Ritual has a philoshopic value because in

running this ritual, there are some materials is involved.The

materials or things like kembokang, wae rinung, kaluku lolo,

pallise‟ and benno‟. All of the materials or things have each

38

meaning or symbol. Besides that, the incantation of maddoja

bine ritual also has a meaning. Therefore this ritual has also

philoshopic value.

c. Togetherness value

In Maddoja Bine Ritual there is also togetherness value

because in that ritual when the seed has been sowed, all of the

things or materials like kaluku lolo, pallise‟ and benno‟ are eaten

together with family. Therefore in this ritual, besides run as one

of ritual it is also has a have togetherness value.

39

CHAPTER V

CONCLUSION AND SUGGESTION

Based on the description that has been presented in the previous

cahpter about maddoja bine ritual, in this chapter concludes the results of

these research that accompanied by suggestions that are expected to be

useful for the continuation of research in the future.

5.1 Conclusions

After conducting research in Tata‟e village, Duampanua District,

Pinrang Regency then the writer recorded the informations or data and

described them. Thus, the writer can conclude that:

1. Maddoja Bine is one of rituals in Buginese which is staying up in

a night to keep vigil the seeds of rice or watch over the

submerged seeds that will seedling tomorrow. The ritual is done

by people who want to plant their rice. It is also usually done by

people who is trusted in their village to take in hand in that ritual.

He is usually called sandro kampong or sandro galung (village or

ricefield shaman).

2. The process of ritual Maddoja Bine is performed in the middle of

night for two nights In the first night, firstly putting that things

such as, kembokang, wae rinung,kaluku lolo, pellang, pallise‟

and banno‟ around the seeds. While the seeds are submerged

in a washbasin by water. After the things is put around of

submerged seeds the sandro kampong (village shaman) reads

40

the incantation. In the second night, the seeds are leaked from

the submerged,then it is put on the karoro (karoro is a kind of

terpaulin or sack) then the leaked seeds are sowed on the

karoro(sack) evenly, it is about 5 centimeters of thickness.

3. The symbols which contain in Maddoja Bine Ritual are

devided into two parts, those are; the symbol in speech(text)

and the symbols in tha things. Some of the symbols in

materials are related to social value.

5.2 Suggestions

1. I am not satisfying that this is a good thesis, but I do expect, it

will be of some help for anubody who has read it, especially for

the students who are interested in making writing about

semiotics anlysis either in another prose or in any other kinds of

literature.

2. The writer only takes the data analysis, conclusions and

suggestions in each Maddoja bine Ritual to be the findings of

this mini thesis, so there could be the partial findings and

discussions about Maddoja Bine Ritual. To get the complete

result, it would be better to take many more or all the elements

of Maddoja Bine Ritual like the eloquent.

3. I do believe that this thesis is still far from perfectness. What I

have explained in these previous pages is just my opinion that

41

reflects my limited ability in understanding the implied of the

verses through the semiotics analysis. All I have done is a

generous expectation that this writing will motivate those who

want to make further discussion and writer using semiotics

approach. The last but not least, I would like to say that there

must be so many ideas may arise from the readers that I need

to improve this analysis.

42

BIBLIOGRAPHY

BELL, Catherine M. 1992. Ritual Theory, Ritual Practice. New York and Oxford : Oxford University Press.

Bloch, Maurice. 2011. Political Language and Oratory in Traditional Society. London : Academic Press.

Buchler, Justus. 1955. Philosophical Writings of Peirce. New York : Dover Publications

Eka.P, Andi. 2011. Mappadendang Ritual in Buginese Wedding Ceremony. Makassar : Hasanuddin University.

Geertz, C. 1973. The interpretation of cultures: Selected essays. New York : Basic Books.

Kreinath, Jens, Semiose des Rituals. 2005. Eine Kritik ritualtheoretischer Begriffsbildung [Semiosis of Rituals: A Critique of Ritual Theoretical Concept Formation]. Unpublished Dissertation. University of Heidelberg.

Ola, Simon S. 2008. Aspek Kebahasaan Tuturan Ritual Kelompok Etnik Lamaholot. Kupang : FKIP Universitas Nusa Cendana.

Patawari. 2009. Mappacci Ritual in Bugenese Wedding Ceremony. Makassar : Hasanuddin University.

Saussure, Ferdinand de. 1916. Course in General Linguistics. New York : Colombia University Press.

Tambiah S.J. 1968. Magic, Science, Religion and the Scope of Rationality. Cambridge : Cambridge University Press.

43

Appendices

44

Appendix 1

Transcript

Lokasi penelitian di daerah Kabupaten Pinrang, Kecamatan

Duampanua, Kelurahan Tata‟e. Narasumber Sandro Wa‟ Sabi,

meruapakan salah satu dari tiga narasumber yang juga disebut

sebagai sandro kampong di desanya, senantiasa masi menjalankan

ritual Maddoja Bine di setiap proses sebelum memulai menanam

padi. Sandro Wa‟ Sabi juga di percayakan oleh masyarakat Tata‟e

bahkan masyarakat diluar Tata‟e yang ada di Kecamatan

Duampanua untuk melakukan ritual maddoja bine. Menurut bapak

yang sudah menginjak umur 70tahun ini, ritual maddoja bine masih

senantiasa dia jalankan di setiap akan memulai penanaman padi

karena menurutnya itu adalah amanah dari neneknya. Selain itu

bapak yang juga berprofesi sebagai petani ini beranggapan bahwa,

dengan mengadakan ritual ini, hasil padinya pada saat musim

panen tiba, tidak jarang memberikan hasil yang mengecewakan.

Maddoja bine menurut Wa‟ sabi, Hj Hari, dan Sida adalah

merendam padi atau bibit yang akan disemaikan disawah pada

saat malam hari selama dua malam. Ritual ini bisa juga dilakukan

oleh pemilik sawah sendiri yang mengetahui tentang proses

maddoja bine. Anggapan serupa juga dikatakan oleh dua informan

lainnya Hj Hari dan Sida mengatakan bahwa dengan melakukan

45

maddoja bine ritual sebelum menyemaikan padi disawah, berarti

kita mendoakan supaya padi yang akan dipanen nanti pada saat

musim panen berhasil dan tumbuh subur. Selain itu ritual ini juga

menghindarkan dari tanaman atau hewan hean penggagu yang

bisa merusak pertumbuhan tanaman padi.

Dalam proses maddoja bine ritual, kita juga harus

menyiapakan atau membuat benda- benda dan makanan seperti,

kembokang(mangkok kecil, yang berisi air, dimana dalam

kehidupan sehari- hari biasa digunakan untuk mencuci tangan

ketika akan makan atau disebut cuci tangan), wae rinung (air

minum dalam gelas), kaluku lolo( kelapa muda), pellang(lilin atau

pelita yang terbuat dari tanaman kemiri yang ditumbuk lalu dibentuk

oval dan ditusuk lidi), pallise‟ (makanan yang terbuat dari gula

merah dan kelapa) dan benno‟ (makanan seperti pop corn, tapi

makanan ini terbuat dari beras buakan jagung).

Prose maddoja bine itu dilakukan pada malam hari selama

dua malam. Dimana pada malam pertama, benih atau padi yang

akan disemaikan itu, direndam air dalam suatu wadah seperti

baskom. Sementara itu benda- benda dan makanan diletakkan

disekitar benih yang direndam air dan mantranya dibacakan.



46

Asyhaduallailahaillallah wasyhaduanna Muhammadarrasulullah



Allahummasalli ala sayyidina muhammad wa ala ali sayyidina

Muhammad

( Ouh God, please give a happiness to the Prophet Muhammad

and his family)

I Accing asangmu ri langi’e


Muno’ ri linoe muriasekko ase


Kurru’ mai sumange’mu Accing


Olli’ maneng romai appota


Macawe’ mabela


Pada waktu yang sama (ketika manteranya dibacakan), benih

yang direndam itu dielus- elus. Kembokang dan wae rinung di

simpan bersusun, dimana wae rinung disimpan di dalam

47

kembokang yang berisi air setengah dari kembokangnya. Kaluku

lolo( kelapa muda) dilubang pada bagian atasnya than kulit luarnya

dikupas sampai tempurungnya kelihatan. Pellang yang dibuat dari

kemiri, dibakar dan dibiarkan manyala terus. Benno‟ and

pallise‟juga diletakkan di sekitar benih rendaman. Setelah semua

benda- benda dan makanan diletakkan disekitar benih rendaman,

dibiarkan seprti itu sampai tiba ritual pada malam kedua.

Pada malam selanjutnya, benih di angkat dari rendamannya

dan diletakkan pada karoro(terpal) kemudian di sebar secara

merata kira- kira setebal 5 sentimeter. Semua benda- benda dan

makanan, seperti wae rinung, kaluku lolo, kembokang, pallise‟ dan

benno‟ di letakkan seperti keadaan sebelumnya di dekat benih yang

sudah disebar di kain terpal. Benih yang ditabur di terpal itu, ditutup

dengan daun pisang. Pada esok harinya, benih yang di tebar di

terpal itu di pindahkan ke suatu wadah untuk siap dibawa ditabur

disawah. Sebelom benih dibawa ke sawah, mantera dibaca



Kurru’ mai sumange’ mu Accing


Makkallu’ peppe’ ko mussu’ rigalung’e


Ma’bulu rombe ko mulisu ribolamu paimeng

48


Setelah mantera dibacakan, benih dibawa kesawah. Semua

benda- benda dan makanan seperti kembokang, wae rinung,

kaluku lolo, pallise‟, pellang dan benno‟, juga dibawa ke sawah.

Setelah sampai disawah, benih siap di semaikan, namun sebelum

benih disemaikan, mantera dibaca lagi



Kummappammula ku ripammulai


commenced )

Tuo majjampang tuo rijampang

( The man who take care is live, the thing which is taken care is

live)

Setelah sandro kampong membaca mantera, benih mulai di

semaikan, penyemaian pertama dilakukan oleh sandro kampong

kemudian selanjutnya dilanjutkan oleh pemilik sawah dan

keluarganya. Setelah selesai disemaikan, wae rinung dan air

kembokang di siramkan ke sawah sedangkan pallise‟, benno‟ dan

kaluku lolo dimakan bersama.

49

Appendix 2

Text in Maddoja Bine Ritual

Benih (bibit) direndam



17. Asyhaduallailahaillallah wasyhaduanna

Muhammadarrasulullah


Prophet Muhammad SAW is his envoyer )

18. Allahummasalli ala sayyidina muhammad wa ala ali

sayyidina Muhammad

( Ouh God, give a happiness to the Prophet Muhammad and

his family)








50


23. Macawe’ mabela


Benih (bibit) akan dibawa ke sawah untuk disemai




( Gather your spirit,Accing)

26. Makkallu’ peppe’ ko mussu’ rigalung’e

( You are leafless, than go out to the rice field)


( You are dense, than go back to your house again)

Benih (bibit) akan disemaikan disawah





commenced )


( The man who take care is live, the thing which is taken care

is live).

51

Appendix 3

Data of Informant

1. Name : Wa‟ Sabi

Age : 70 years old

Occupation : Farmer

Adress : Tata‟e , Duampanua, Pinrang

2. Name : Hj. Hari

Age : 64 years old

Occupation : Farmer

Adress :Tata‟e, Duampanua, Pinrang

3. Name : Sida

Age : 60 years old

Occupation : Farmer

Adress :Tata‟e, Duampanua, Pinrang

52

Appendix 4

List of Questions

1. Apa arti maddoja bine?

2. Kapan Maddoja Bine dilaksanakan?

3. Bagaimana proses pelaksanaan ritual maddoja bine?

4. Apa text atau bacaan pada saat ritual maddoja bine?

5. Benda atau apa saja yang dipakai dalam ritual maddoja bine, dan

apa makna atau simbol dari setiap benda tersebut?

6. Apa tujuan dan manfaat dari pelaksanakan ritual maddoja bine?

the power of ritual speech in maddoja bine ritual in pinrang ...

Documents

Transcript of the power of ritual speech in maddoja bine ritual in pinrang ...