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Ma`nene, Tradisi Mengenang Leluhur

May 21st, 2011

 

Liputan6.com, Tana Toraja: Kabut tipis menyelimuti pegunungan Balla, Kecamatan Baruppu, Tana Toraja, Sulawesi Selatan, pertengahan Agustus silam. Namun, kabut tersebut perlahan mulai tersibak dinginnya angin pagi. Hari ini, kesibukan luar biasa terjadi pada setiap penghuni warga Baruppu. Mereka tengah menggelar sebuah ritual di tempat awal mula sejarah dan misteri anak manusia yang mendiami Kecamatan Baruppu. Ritual yang selalu digelar seluruh warga Baruppu untuk melaksanakan amanah leluhur. Ma`nene, sebuah tradisi mengenang para leluhur, saudara, dan handai taulan lainnya yang sudah meninggal dunia.

Kisah Ma`nene bermula dari seorang pemburu binatang bernama Pong Rumasek, ratusan tahun lampau. Ketika itu, dirinya berburu hingga masuk kawasan hutan pegunungan Balla. Di tengah perburuannya, Pong Rumasek menemukan jasad seseorang yang meninggal dunia, tergeletak di tengah jalan di dalam hutan lebat. Mayat itu, kondisinya mengenaskan. Tubuhnya tinggal tulang belulang hingga menggugah hati Pong Rumasek untuk merawatnya. Jasad itu pun dibungkus dengan baju yang dipakainya, sekaligus mencarikan tempat yang layak. Setelah dirasa aman, Pong Rumasek pun melanjutkan perburuannya.

Sejak kejadian itu, setiap kali dirinya mengincar binatang buruan selalu dengan mudah mendapatkannya, termasuk buah-buahan di hutan. Kejadian aneh kembali terulang ketika Pong Rumasek pulang ke rumah. Tanaman pertanian yang ditinggalkannya, rupanya panen lebih cepat dari waktunya. Bahkan, hasilnya lebih melimpah. Kini, setiap kali dirinya berburu ke hutan, Pong Rumasek selalu bertemu dengan arwah orang mati yang pernah dirawatnya. Bahkan, arwah tersebut ikut membantu menggiring binatang yang diburunya.

Pong Rumasek pun berkesimpulan bahwa jasad orang yang meninggal dunia harus tetap dimuliakan, meski itu hanya tinggal tulang belulangnya. Maka dari itu, setiap tahun sekali sehabis panen besar di bulan Agustus, setiap penduduk Baruppu selalu mengadakan Ma`nene, seperti yang diamanatkan leluhurnya, mendiang Pong Rumasek.

Bagi masyarakat Baruppu, ritual Ma`nene juga dimaknai sebagai perekat kekerabatan di antara mereka. Bahkan Ma`nene menjadi aturan adat yang tak tertulis yang selalu dipatuhi setiap warga. Ketika salah satu pasangan suami istri meninggal dunia, maka pasangan yang ditinggal mati tak boleh kawin lagi sebelum mengadakan Ma`nene. Mereka menganggap sebelum melaksanakan ritual Ma`nene status mereka masih dianggap pasangan suami istri yang sah. Tapi, jika sudah melakukan Ma`nene, maka pasangan yang masih hidup dianggap sudah bujangan dan berhak untuk kawin lagi.

Meski warga Baruppu termasuk suku Toraja. Tapi, ritual Ma`nene yang dilakukan setiap tahun sekali ini adalah satu-satunya warisan leluhur yang masih dipertahankan secara rutin hingga kini. Kesetiaan mereka terhadap amanah leluhur melekat pada setiap warga desa. Penduduk Baruppu percaya jika ketentuan adat yang diwariskan dilanggar maka akan datang musibah yang melanda seisi desa. Misalnya, gagal panen atau salah satu keluarga akan menderita sakit berkepanjangan.

Dalam bahasa Bugis, Toraja diartikan sebagai orang yang berdiam di negeri atas atau pegunungan. Namun, masyarakat Toraja sendiri lebih menyukai dirinya disebut sebagai orang Maraya atau orang keturunan bangsawan yang bernama Sawerigading. Berbeda dengan orang Toraja pada umumnya, masyarakat Baruppu lebih mengenal asal usulnya dari Ta`dung Langit atau yang datang dari awan.

Lama kelamaan Ta`dung Langit yang menyamar sebagai pemburu ini menetap di kawasan hutan Baruppu dan kawin dengan Dewi Kesuburan Bumi. Karena itu, sering terlihat ketika orang Toraja meninggal dunia, mayatnya selalu dikuburkan di liang batu. Tradisi tersebut erat kaitannya dengan konsep hidup masyarakat Toraja bahwa leluhurnya yang suci berasal dari langit dan bumi. Maka, tak semestinya orang yang meninggal dunia, jasadnya dikuburkan dalam tanah. Bagi mereka hal itu akan merusak kesucian bumi yang berakibat pada kesuburan bumi.

Kali ini, keluarga besar Tumonglo melakukan ritual Ma`nene, seperti tahun-tahun sebelumnya. Sejak pagi, keluarga ini sudah disibukkan serangkaian kegiatan ritual yang diawali dengan memotong kerbau dan babi. Bagi keluarga Tumonglo maupun sebagian besar masyarakat Toraja lainnya pesta adalah bagian yang tak terpisahkan setiap kali menghormati orang yang akan menuju nirwana. Meski mereka sudah banyak yang menganut agama-agama samawi, adat dan tradisi yang diwariskan para leluhurnya ini tak mudah ditinggalkan.

Kini, tiba saatnya keluarga Tumonglo menjalani ritual inti dari Ma`nene. Di bawah kuburan tebing batu Tunuan keluarga ini berkumpul menunggu peti jenazah nenek Biu–leluhur keluarga Tumonglo yang meninggal dunia setahun lalu–diturunkan. Tak jauh dari tebing, kaum lelaki saling bergandengan tangan membentuk lingkaran sambil melantunkan Ma`badong. Sebuah gerak dan lagu yang melambangkan ratapan kesedihan mengenang jasa mendiang yang telah wafat sekaligus memberi semangat pada keluarga almarhum.

Bersamaan dengan itu, peti jenazah pun mulai diturunkan dari lubang batu secara perlahan-lahan. Peti kusam berisi jasad nenek Biu. Keluarga Tumonglo mempercayai bahwa ada kehidupan kekal setelah kematian. Sejatinya kematian bukanlah akhir dari segala risalah kehidupan. Karena itu, menjadi kewajiban bagi setiap keluarga untuk mengenang dan merawat jasad leluhurnya meski sudah meninggal dunia beberapa tahun lalu. Dalam ritual ini, jasad orang mati dikeluarkan kembali dari tempatnya. Kemudian, mayat tersebut dibungkus ulang dengan lembaran kain baru oleh masing-masing anak cucunya.

Di desa Bu`buk, suasananya tak jauh beda dengan desa lainnya di Kecamatan Baruppu. Di tempat ini keluarga besar Johanes Kiding juga akan melakukan Ma`nene terhadap leluhurnya Ne`kiding. Sebelum ke kuburan, masyarakat dan handai taulan berkumpul di pelataran desa di bawah deretan rumah tradisional khas Toraja, Tongkonan.

Pagi itu, mereka disuguhi makanan khas daging babi oleh keluarga besar Johanes untuk disantap beramai-ramai. Setelah selesai, masyarakat, dan handai taulan keluarga Johanes mulai berangkat menuju kuburan nenek moyang. Namun, kuburan yang dituju bukan liang batu seperti umumnya, melainkan Pa`tane yakni rumah kecil yang digunakan untuk menyimpan jasad para leluhur mereka.

Acara dilanjutkan dengan membuka dua peti yang berisi jasad leluhur. Mayat yang sudah meninggal setahun yang lalu itu dibungkus ulang dengan kain baru. Perlakuan itu diyakini atas rasa hormat mereka pada leluhur semasa hidup. Mereka yakin arwah leluhur masih ada untuk memberi kebaikan. Dalam setiap Ma`nene, jasad orang yang meninggal pantang diletakkan di dasar tanah. Karena itu, para sanak keluarga selalu menjaganya dengan memangku jasad leluhurnya. Tak ayal, tangis kepiluan kembali merebak. Mereka meratapi leluhurnya sambil menyebut-nyebut namanya. Jasad yang sudah dibungkus kain baru pun dimasukkan kembali ke dalam rumah Pa`tane. Kini, keluarga Johanes pun telah selesai melaksanakan amanah leluhur.(ORS/Tim Potret)

Source:
http://berita.liputan6.com/progsus/200508/107595/class =% 27vidico% 27 

 

7 Fenomena Alam Teraneh & Menakjubkan

May 19th, 2011

Suatu fenomena alam merupakan hal yang tercipta akibat perpaduan faktor alam dengan faktor yang lainya. Tetapi fenomena alam itu memiliki kurun waktu yang singkat dan jarang sekali terjadi untuk yang kedua kalnya. Berikut 7 Fenomena alam teraneh sekaligus menakjubkan

1. Api Terjun (Horsetail Falls)

Fenomena Api Terjun ini terdapat di Yosemite National Park yang terletak di California. Dinamakan Api terjun karena pada saat air jatuh dari ketinggian sekitar 2000 kaki, mirip dengan cairan lava yang sedang jatuh dari atas. Sebenarnya fenomena ini bukanlah lava yang jatuh, melainkan air yang sedang terjun mendapatkan efek dari sinar matahari yang akan terbenam. Namun fenomena ini harus didukung dengan cuaca yang cerah, keberadaan matahari yang tepat saat menyinari air, dan debit air yang cukup banyak untuk bisa membuat Air terjun di Yosemite National Park mirip dengan cairan lava yang sedang jatuh.

2. Ice Circle

Fenomena Ice Circle ini bisa terjadi di mana saja. Biasanya fenomena ini sering terjadi di daerah sungai yang meiliki arus yang lambat serta iklim yang dingin. Bentuknya mirip seperti piringan yang berputar secara perlahan. Fenomena ini juga pernah terjadi sekitar tahun 1930 di Toronto, Canada.

3. Crop Circle

Mendengar namanya, pasti fenomena ini sudah tak asling lagi di telinga kita. Yah, itulah Crop Circle. Sebuah lingkaran yang mempunyai motif berbeda-beda antara satu dengan yang lainnya. Fenomena ini pertama kali muncul sekitar akhir tahun 1970-an di London, Inggris. Namun di Indonesia juga fenomena ini pernah muncul, yakni di Sleman, Yogyakarta pada 23 Januari 2011. Penyebab utama pembuatan Crop Circle ini masih menyimpan banyak tanya. Apakah buatan manusia, buatan alam, atau buatan makhluk dari luar bumi. Kini masalah itu saling diperdebatkan, tapi kebanyakan dari ilmuwan berpendapat bahwa Crop Circle itu dibuat oleh tangang-tangan kreatif manusia.

4. Gelombang Beku

Fenomena ini terjadi di daerah Antartika. Penyebab utama terjadinya gelombang beku ini yaitu reaksi antara salju dengan kondisi di Antartika. Misalnya ketka sebuah gunung es yang jatuh ke laut maka akan menimbulkan sebuah gelombang, dari gelombang itu bereaksi dengan salju dan akan menghasilkan gelombang beku. Apabila gunung es yang jatuh ke laut membawa Alga, maka gelombang yang terbentuk akan memiliki garis-garis warna seperti, hijau, coklat, hitam dan kuning.

5. Halo Matahari (Cincin Matahari)

Fenomena ini sebenarnya pernah terjadi di San Frasisco, dan di negara Indonesia pun juga pernah merasakan fenomena ini yaitu pada tanggal 04 Januari 2011 yang terjadi di kota Yogyakarta. Namun sebelumnya juga fenomena ini pernah terjadi di Padang pada tahun 2009. Fenomena ini terbentuk akibat kristal es yang membentuk sebuah busur berwarna putih dan berbintik-bintik yang dibiaskan ke atas langit sehingga menciptakan sebuah cincin yang mengelilingi matahari. Namun ada opsi lain yang bisa menciptakan lingkaran cincin diantara matahari, yaitu faktor cuaca yang dingin. Karena cuaca dingin dapat membuat kristal-kristal es yang sudah berubah menjadi debu berlian mengapung ke udara dan menimbulkan cahaya yang melingkari matahari.

6. Pelangi Api (Fire Rainbow)

Di Indonesia, fenomena ini sempat terjadi di daerah Makasar. Tapi bagaiman fenomena itu bisa terjadi ? Fenomena yang biasa disebut ‘Busur Circumhorizon’ sebenarnya terjadi akibat sinar matahari yang menembus awan-awan terang yang berada di ketinggian yang cukup tinggi. Karena awan-awan itu terbentuk akibat kristal-kristal heksagonal, maka sinar matahari yang masuk melalui permukaan vertikal kristal-kristal di atas akan meninggalkan beberapa warna seperti pelangi.

7. Morning Glory Cloud

Fenomena ini tergolong suatu fenomena yang sangat langka. Namun fenomena ini pernah terjadi di Teluk Carpenataria, Australia. Awan ini mempunyai bentuk memanjang dengan panjang yang dapat mencapai 1000 km dan memiliki ketinggian antara 1-2 km. Awan ini sering disebut juga dengan istilah Solitary atau Soliton Wave karena bentuknya seperti gelombang yang bergerak dengan kecepatan 60km/h.

source: http://wisbenbae.blogspot.com/2011/03/7-fenomena-alam-teraneh-sekaligus.html

Rambu Solo’ The Rites of The Dead of Toraja Society

May 13th, 2011



TCN — In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the Alukta religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site called Rante is usually prepared in a large grassy field where shelters for audiences are built. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children and poor low-status adults.

The ceremony is often held weeks, months, or years after the death so that the deceased’s family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event but a gradual process toward Puya (the land of souls, or afterlife). It is based on a strong belief that the soul of the deceased travels to the land of the south and in this land of eternity, he will need all the requisites of everyday life in the hereafter just like when he was alive in this world.
During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept in Tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.In Toraja a person is not considered dead until this last ceremony and the soul is released to the heavens. It is this celebration that is so absorbing.

Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the “sleeping stage”. Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundred of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as “gifts” which are carefully noted because they will be considered debts of the deceased’s family.Animal sacrifices are made to ensure eternal life in the afterlife and to safeguard the descendants.

A funeral is a festive event for every member of the society. When the funeral is held by noble families then the ceremony will usually involve great fanfare. Buffaloes and pigs are sacrificed as an indication of status and as repayment for gifts received.

The Torajans believe that aristocrats must be buried between heaven and earth – hence their spectacular grave sites. High up in the limestone cliffs are set tombs, carved out of solid rock, and guarded by human effigies called Tau tau watching sightlessly over the rice fields.

The coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.

While funeral ceremonies occur all year round, the best time to see them is in the drier months of August and September. Some of the big ceremonies are so large that over 100 buffaloes are killed. Although it may seem to visitors an abundance of buffaloes are sacrificed, few Torajans eat meat every day, and festivals are one of the rare chances to enjoy the opportunity.

The Buffalo Sacrifice

It is interesting to reflect on the significance of funerals in this traditional society. In many ways, perhaps in most ways, people of traditional society seem closer to te processes of life and death than those of their modern relatives. Thus, while they treat birth with unrestrained joy, they are not afraid to face death, either. In the world view of Torajans, death is not regarded as the opposite of life. Rather, birth and death are regarded as major mile stones within a person’s life. Amongst the people of Tana Toraja, this world view forms the basis of the Alluk Todolo tradition. It is this tradition which is the inspiration for the long, joyful funeral celebrations characteristic of these people.

A funeral here is not an occasion for sorrow. Rather, it is a celebration in which the entire family of the deceased, and all the members of his village, take part. specifically, a funeral reinforces the eternal bond between the living and the dead of a single family. In the society of Tana Toraja, it is the funeral, not the wedding, which marks a family’s status. In Tana Toraja, the funeral ceremony is known as Rambu Soloq. The most important part of this ceremony involves the sacrifice of buffalo. These animals die in order to accompanying the spirit of their master on his journey to the land of the dead. Before being sacrificed according to a strictly defined procedure, in which the neck of the ox is cut with a sharp blade and the animal allowed to bleed to death, the animals take part in trials of strength known as tedong silaga. This procedure is known as tinggoro.

While the sacrifice of the other buffalo is also acceptable, traditional Torajan belief states that offerings of albino buffalo with a certain type of spotted skin (tedong bonga) are preferable. Buffalo with these characteristic markings on their hide are rare, constituting a mere eight percent of the total population. Therefore, it is not surprising that these animals can command a price between 15-30 million rupiah, depending on the perceived beauty of the animal. Attempts to breed these animals have met with very limited success. Even if both parents have the desired markings, there is no guarantee that the offspring will be similarly blessed. An attempt in Bandung, West Java, to breed buffalo that consistently give birth to these animals failed completely.

The rarity of the animals is compounded by the increasing number of rich Torajans, all of whom desire prestigious funerals involving these animals. It is by no means uncommon for more than 300 animals-a good many of them are spotted albino buffalo-to be sacrificed in a single ceremony. Considering that the ceremony of a wealthy or high-status person often lasts as long as eight days and involves more than 15,000 people, all of whom have to be fed, this number is hardly surprising.The funeral is used by the people of Toraja to establish the status of the deceased. In the Torajan belief system, people lead their lives in preparation for their death.

During their lives, people work hard to accumulate wealth. When they die, they take this wealth with them beyond their grave.All members of the deceased family are expected to contribute to the costs of the expensive ceremonies. Many people go deeply into debt in order to hold a funeral ceremony. It is not uncommon for a young man, afraid of being burdened by debt, to postpone or cancel his marriage if the grandmother or grandfather of the girl he loves is old enough to die soon.

To Make a Dead Man Walk

In times past, when the villages of Tana Toraja were still extremely isolated and difficult to visit, it is said that certain people had the power to make a dead man walk to his village in order to be present at his own funeral. In this way, relatives of the deceased were spared the necessity of having to carry his corpse. One particular area, Mamasa, also known as West Toraja, was particularly well-known for this practice. The people of this area are not strictly speaking of the same ethnic group as the people of Toraja. However, outsiders often refer to them as Toraja Mamasa. In many ways, the cultures of the two groups are similar, although they each have their own distingushing characteristics. In particular, the style of wood carving of the two groups is different.

According to the belief system of the people of Mamasa, the spirit of a dead person must return to his village of origin. It is essential that he meet with his relatives, so that they can guide him on his journey into the after-life after the ceremonies have been completed. In the past, people of this area were frightened to journey far, in case they died while they were away and were unable to return to their village. If someone died while on a journey, and unless he has a strong magic power, it would be necessary to procure the services of an expert, to guide the dead person back to the village.

This is not intended metaphorically-the dead person would be made to walk from wherever he had journeyed back home, no matter how far away that was. The corpse would walk stiffly, without any expression on his face, in the manner of a robot. If anyone addressed the dead man directly, he would fall down senseless, unable to continue his journey. Therefore, those accompanying the deceased on the macabre procession had to warn people they met on their path not to talk directly to the dead man. The attendants usually sought out quiet paths where the procession was less likely to meet with strangers. These days, the practice of walking the dead back to their place of origin has fallen out of currency.

Good roads now connect the villages of Tana Toraja, and people tend to rely on more conventional means of transportation for bringing bodies back home. The ability to bring the dead back to life has not been entirely forgotten, however. Sometimes, even now, the deceased is made to continue breathing and seems alive until all his relatives are gathered around him.More commonly, the skill is practiced on animals. At a funeral ceremony, when a buffalo has been sacrificed and its head separated from its body, the body is made to get up and walk for as long as ten minutes. A demonstration of this sort proves to the audience that the ability to bring the dead back to life has not entirely passed from the community.

Cock Fighting

As part of the funeral ceremony, a tower is built in wihch to place the body of the dead relative. This structure is referred to as a lakkian, and is placed in the position of honor in front of an open arena. Many of the rites associated with the ceremony take place in this arena. The rites included depend on the social and economic status of the deceased. Naturally, the higher the status of the dead person, the more elaborate his funeral will be.

However, a cock fight, known as bulangan londong or saung, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cock fight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens.

However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony. Usually, the ‘extra rounds’ are held outside the ceremonial field, for the pleasure of the participants.In this day and age, the sacred ceremony has degenerated into an excuse for gamb ling. Fewer and fewer among the audience regard the cock fight as a religious event, and most take part in the gambling that inevitably accompanies it. These days, with the advent of telecommunications, it is not unusual for people to bet on cock fights via telephone.

As a ceremony reaches its climax, the roads leading into even smallest villages can become crowded with vehicles bringing gamblers to the site.In addition to the cock fights and the trials of strength between the buffalo, the ceremony also involves a mourning dance known as ma’badong, in which members of the family of the deceased hold hands and form a large circle. The dance is accompanied by the recitation of poetry which describes humanity’s journey from the womb, through birth, life, and finally death.Oddly, the fact that a large number of the people of Tana Toraja have embraced Christianity has not prevented them from holding or taking part in these ceremonies.

Type of Graves of Torajans

When a person dies, the body is not directly buried, but preserved by using formalin (in the past, people used certain leaves). After that, the corpse is put on the top of the house. The dead person is considered to have headache, and people still give him/her food and drink. The dead person is kept in his/her house until 2 to 5 years, it depends when is his/her family able to carry on a funeral ceremony for him/her.There are several kinds of graves:

Lemo Grave type
The family asks “to pande batu” (carving expert) to make a hole (about 3 m long and 1 m high) on stone wall. The corpse is wrapped with sarung (traditional cloth) and put inside a coffin, then the coffin is placed inside the hole. Nobles of Toraja always make “tau-tau” (a human-like statue) for dead people. Tau-tau is made similar as the dead person, including the body, appearance, clothes, and necklace. To make a statue, people have to contact “to minah” (tradition keeper, a person respected as an elderly one). Besides, they also have to check the date (time). Tao-tao for a man wears pants, and the one for a woman wears a long skirt. A person who is skillful in making tao-tao is called “to pande tao-tao”. Tau-tau is still an animism belief. Common people do not make tau-tau, and after 2 – days the corpse is put into a coffin called “tongkonan”. A single hole of Batu Lemo grave can be put 3-5 corpses because the size of preserved corpses can shrink to ½ m. If the hole is already full, then people need to make new a hole which are near the previous hole.

Erong Grave, Marante
The deceased person is put into a huge coffin which can contain 2-5 corpses. After that, the coffin is placed inside a cave. In Marante there can be found many human skulls and bones.

Patane Grave
It is a modern grave of Christian Torajan. The shape of the grave is a house, and it is said as the second home after a person dies. The house can contain 20-25 corpses. The corpses are placed with their coffins. The grave is also called “banua tang marambu” (house which no longer has smoke).One grave is for one family.

Ma’nene’ (The Ceremony of Cleaning Corpses)
Once a year, or once in every 5 or ten years Torajan people carry on a special ceremony for changing the clothes and coffins of the corpses. The cleaning day is a special day agreed by tradition keepers. People clan the corpses, change their clothes and the damaged coffins, and the scattered bones are gathered. The clothes worn by tau-tau (statues) are also changed.

Source:http://www.incitoprima.com

Link Tempat wisata Toraja

May 13th, 2011

Tana Toraja Will Develop 8 Tourism Object

Toraja History

May 11th, 2011

Tana Toraja in 1926 as Onder Afdeeling Makale-Rantepao under Self bestur Luwu
In 1946 Tana Toraja Swaraja separated into a stand-alone based Besluit Lanschap No. 105 dated October 8, 1946
Year 1957 turned into Tana Toraja regency berdasarklan Emergency Law No. 3 Year 1957
Act No. 22 of 1999 Tana Toraja regency turned into Tana Toraja Regency

COMMUNITY ORIGIN TANA TORAJA

That said, the Toraja people are human ancestors who came from nirvana, a myth that remains legendary to this day handed down orally among the Toraja people are told that the ancestors of the Toraja people who first use the “ladder of heaven” to get off of nirvana, which then serves as a medium communication with Puang Matua (God Almighty). Another version of DR. C. CYRUT a anthtropolog, in his research said that the people of Tana Toraja is the result of the acculturation process among the population (local / indigenous) who inhabit the mainland of South Sulawesi and the migrants that in fact was an immigrant from the Gulf Tongkin (mainland China). The process of acculturation between these societies, originated from Indo Chinese Immigrants berlabuhnya with considerable amounts around the river to a predicted location in the area Enrekang, then these immigrants, to build settlements in the area. Toraja name originally given by the Bugis Sidendereng and from luwu. People Sidendreng named residents of this region with sebuatn To Riaja which means “He who dwells in the land above or mountains”, while people call this Luwu To Riajang which means “one who dwells in the west”. There is also another version that says the home Toraya To = Tau (people), Britain = from word Maraya (large), meaning those great men, lords. Over time the mention of such a Toraja, and Tana word meaning country, so where the settlement was known then by the Toraja Tana Toraja.

History Aluk

It is said that man who fell to earth, have been equipped with religious rules called aluk. Aluk a religious rule that became a source of culture and world view that contains the Toraja ancestor religious values ​​that direct the behavior patterns of life and rituals of the Toraja to serve the Puang Matua. The story of the development and deployment Aluk occur in five stages, namely: Tipamulanna Aluk ditampa dao rainbow ‘that is the beginning of the creation of the heavens above Aluk, Mendemme’ in kapadanganna namely Aluk Puang Buru down to earth by Langi ‘dirura.
The second stage is more a myth. In the study essentially is a cultural aluk / rule of life that brought immigrants from the plains of Indo China in about 3000 years to 500 years BC. In attempt to spread some important figures aluk, among others: Tomanurun Tambora Langi ‘is the bearer of the Word aluk Saratu’ which bind adherents in the region limited area Tallu Lembangna. Other than that there is Aluk Sanda Pitunna distributed by the three figures, namely: Pongkapadang together Burake Tattiu ‘towards the western part of Tana Toraja, namely to Bonggakaradeng, partly Saluputti, Simbuang until the Pitu Ulunna Salu Ba’bana Minanga Karua, derngan bring social institution called the Toraja language “To Unnirui ‘Suke pa’pa, to ungkandei kandian saratu the social institutions that do not recognize strata. Then Pasontik together Burake Tambolang heading to areas next to
east of Tana Toraja, the area of ​​Pitung Pananaian, Rantebua, Tangdu, Ranteballa, Ta’bi, Tabang, Luwu Maindo to the South and the North by bringing the social institution called the Toraja language: “To Unnirui ‘tribe dibonga, To unkandei kandean pindan” , ie social institutions that make up good people’s lives in the three social strata.
Tangdilino together Burake Tangngana into the middle area of ​​Tana Toraja with a social institution “To unniru’i Suke dibonga, To ungkandei kandean pindan”, Tangdilino known married twice, namely with Buen Manik, this marriage produced eight children. Marriage Tangdilino with Salle Bi’ti from Makale bear a child. The nine children scattered Tangdilino every related area, namely Pabane into trouble ‘, Parange toward Buntao’, Pasontik to Pantilang, Pote’Malla to Rongkong (Luwu), Bobolangi toward Pitu Ulunna Salu Ba’bana Minanga Karua, blooming into the area Duri, Bangkudu Ma ‘ grooming to Bala (Mangkendek), Sirrang to Dangle. That’s what makes the whole Tondok Lepongan Tana Moon Matari ‘Allo bound by one rule known as Tana Moon Tondok Lepongan Matari’ Allo literal meaning is “Negri is round like the moon and
Sun. “This name has a significant background, fellowship country as a whole that round from various indigenous regions. This is due to Tana Toraja is never governed by a single ruler, but the area consists of indigenous groups are governed by their respective indigenous stakeholders and there are about 32 indigenous stakeholders in Toraja.

Because the union and the unity of indigenous groups, the union names diberilah circular or round tied in a single view of life and faith as a binder throughout the region and indigenous groups.