Adat Peucicap
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Transcript of Adat Peucicap
Acehnese people know many of the various ceremonies, each ceremony is identical with the
feast that often takes place after a ceremonial event or called with kanduri. Now this ceremony still
takes place in Acehnese society include: the ceremony down to the rice fields, the ceremony starting
reinforcements, marriage ceremony, ceremony pregnancy first child, funerals and others.
A ceremony is still maintained as required by the community, to meet the demands of
custom. According to the people of Aceh, they must be executed and fulfilled, other than that we
have to obey as well. As the proverb says that Aceh: Matee aneuk meupat jeurat, matee customary
pat Tamita.
This proverb that likens the custom with the child positioned equally important, if the child
who died was still a trace while the grave is lost when the customs we do not know where should
we look for it. The phrase is also a form of public awareness about the importance of customs,
which has provided an invaluable contribution to the continuation of the socio-cultural life of the
people of Aceh. Even for the people of Aceh, customs has got a special place in the social and
religious behavior. That meaning is understood by the indigenous people of Aceh since the time up
until now the kingdom, at the moment when we are not running a custom or ritual that has been
determined then the question was sad and he was very insulted that was not respected in the
growing indigenous people of Aceh . One example is the ceremony before and after the birth of a
baby, a lot of series of ceremonies that will be held. All that is closely related to the customs of
Aceh and also does not conflict with-Siwak Siwak is recommended in Islam.
Adat Aceh When Pregnant Wife In Case
A pregnant wife at the time of the first child, it has become customary for in-laws or the husband
maktuan preparing to carry or deliver rice to the daughter pregnant. The event is called the carry
rice or mee ba bu bu.
The ceremony was held in order to welcome the grandchildren who acted with a sense of joy
to realize a ceremony that suits maktuan capabilities. Rice delivered usually wrapped in young
banana leaf-shaped pyramid, there is also settled some old people use banana leaves. The first
leaves on fire dilayur evenly to all corners of the leaves, as if the flame is uneven then leaves Layur
not hit everything.
So there is a myth in Acehnese society later when the child is born there will be tompel the
body portion. In addition there are also rice side dishes of meat and fruits as friend rice. These items
are included in idang or kateng (container). This Idang escorted to the party by the Kawom daughter
or relative and neighbor (adjacent to the residence).
Ba bu or Meunieum ceremony took place two times. Ba bu first accompanied boh Kayee
(fruits), approximately the fourth month of pregnancy until the fifth month. The second event took
place from the seventh month to the eighth month. There are also among the event ba bu only done
one time only. This will depend on the ability to carry it out, no one to take one small idang and
those that take up five or six big idang. Rice delivered by this law eaten together in a family
atmosphere. This meant that women who are pregnant are sick again, so made a special banquet,
according to custom Acehnese woman who is pregnant should be given food delicious and
rewarding.
In science kesehatan pun is recommended for the nutritional needs of the baby in her branch,
but if it is not obeyed then adversely affects the unborn child if the term ie babah Acehnese roe
(ngences). Acehnese people bring rice ceremony a customary obligation to do, until now still going
on in the community. Another case in tribal society Aneuk Jamee South Aceh are bi bu indigenous
midwives (give rice to the midwife) means a child who is newly married and hamilnya have 6
months to 7 months then the child has been sought for the midwife to assist with the delivery. At
the ceremony festivity is social custom, the midwife will be picked up by the delegates to the family
home and was taken to the midwives who do a celebration. The handover ceremony, pass several
requirements, among others:
1. The family who went to her midwife celebration took place with betel (calculi ranub) as a
tribute to mothers and midwife as meulakee sign (the petition).
2. After the midwife present at the celebration, the family is requesting that the custom event
to give her a pregnancy is to be accepted as a patient by a midwife.
3. As for the midwife ties the family handed seperangkap cooked food, to take home the
midwife, complete with side dishes according to the ability of the family who were also
accompanied by a celebration of handing a piece of cloth and a modest money.
The main event is bi bu midwife feast preceded tahlil reading and prayer, the event is usually
done during the lunch hour and there was also the night after Isha prayers. After the ceremony is
complete then the midwife escorted back to his home, from that moment her that pregnant mothers
have a responsibility midwife.
By the time the baby was born was greeted with azan for boys and for girls qamat.Friends
called Adoi baby (the placenta) put into a clean pot, accompanied by a variety of flowers and
fragrant-Haruman to be planted around the house either in the yard, on the side or in the
back. During a week where the placenta is implanted made a campfire, this is to avoid the
occurrence of the undesirable things such as: the existence of black magic who use these objects,
and the baby crying at night the animals from predators such as dogs attack. On the seventh day
after birth, hair and shaving ceremony held peucicap, sometimes along with the name. Peucicap
event done by greasing sweets on the baby's lips with the words:
"Bismillahirahmanirrahim, manislah tongue, longer the old, easy rezekimu, obedient and
faithful and respected in Kawom".
This is when the baby has introduced a variety of flavors including sour, sweet, salty.This is
an exercise for the baby to know the taste, could he distinguish between the taste with other
flavors. Previously, exclusively breastfed infants only know that he got from his mother.
In ancient times the ceremony got off the ground after infants aged one to two years, for the
birth of the first child a larger ceremony. But at the present time people do not follow it anymore,
especially for mothers that activities outside the home such as civil servants, employees of the
company, and an employee at a particular institution. Out of the house until one year and two years
was considered to be inefficient and impractical. For mothers in ancient times, during a period of
one or two years, they purchased the preparations ceremony needs.
At the time of the ceremony, the baby picked up by a highly respected both temperament and
attitude. Mengendong person who is wearing good clothes then when the baby is handed down
from the house, baby umbrella with a piece of cloth which is held in every corner of the cloth by
four people. On top of the cloth split coconut, with makksud so the baby is not afraid to hear the
sound of thunder. Parts of coconut thrown to the relatives and carers karongnya. One of the families
hurrying off the ground and others winnowing rice, this is done when it's a girl. But if the baby is a
boy, then that should be done is to hoe the ground, chop bananas or sugar cane stems, cut grass,
rising above the trees like: areca nut, coconut, mango, etc.. This work is intended for children and
for women to be diligent men become knights. After all is completed, the next baby ditaktehkan
(invited walk) on the ground and eventually taken around the house until the baby was taken back
by saying assalamualaikum time inside the house.
Analysis of Changes and Shifts in the context Recency
For the present moment the ceremony to welcome the birth of their first child, there has been a
change. Custom changes that occurred only a few but never shifts of meaning that has grown and
evolved in Acehnese society. Here I can express that this is a core set of ceremonial symbol of
joy. This is motivated by a sense of happiness that existed at the couple's new marriage, as well as
for their parents who are looking forward to the presence of his grandson. One of the cultural shift
of this ceremony, for example, now take the rice is partly replace the innate raw public that money.
Such things we've heard from the people of Aceh, is caused by several things, including the
fact-law away, no cooking. This they considered too difficult and troublesome., So they take the
path that is practically worth the money mengasihkan delivery of rice that would be taken. This
advance has been the agreement between the parents of both parties, either the wife or the husband,
so it does not cause problems. However, this rule does not apply to common-law same-adjacent, for
they are required to run the custom.Nasipun take time implementation, it has changed a lot, ancient
Acehnese do up to two times, but now it has dipraktiskan with delivery only once. This change,
society considers usual and more practical in terms of both time and labor.
But do not expect the ceremony to be lost, because this ceremony has become a portion of the
traditional Acehnese should we preserve. Of this ceremony represented a ketauladanan values,
including the value of respect and the value of community in welcoming happiness. Happiness that
is not only limited to the family enjoyed it, but felt also by neighbors and relatives who attended the
invitation compatriot in the meal.
When the baby is born habits of society in ancient times many are already abandoned.They
have followed the suggestions of the hospital midwives where they do delivery, such as newborn
babies should not be given food. Habits first newborn immediately given a banana, if wak in Aceh
usually bananas (banana monkey) habits have changed.
Changes that occur are influenced by public awareness to give birth in a hospital midwife, no
longer the village midwife. This cultural shift has been there, but the village midwives remain
enabled to take care of the baby and mother. Although the village midwife, settled some of them
have received training from a hospital midwife, so she was in the care of the baby and the mother
does not deviate from the recommended hospital.
The ceremony got off the ground, symbolized in the sanctity of the baby's mother just passed
the time of delivery. In this ceremony also involves a procession newborns, where the ceremony
took place at the time the baby was taken out of the house. New mothers are considered unclean and
are not allowed to go out the house, because she was in a state during childbirth, and wiladah haids.
At the time of getting off the ground here that the sacred peak that he had freed from the bad
blood that she had been allowed out of the house. So is the baby, the baby is actually a month old
yet is still considered vulnerable to diseases that the baby was not allowed to go out the house
except in urgent situations, what other reasons he's sick and very urgent.
However, by the time the ceremony got off the ground first of all infants know the world
outside. This is where the baby is taught with the outside world, where we must work harder and do
not be lazy, because if its going to be bad for lazy later life. This ceremony is a series of learning
process so that we can take iktibar in our everyday lives, customs contained in a ceremony should
still be preserved as indigenous is one reflection of the culture of the nation.
Cover
Welcomed the birth of a child is customary habits of the people of Aceh to hold a ceremony
in accordance with the provisions contained in the teachings of Islam. The provision has become
the religion and traditions of older people who performed the first period.
The series of ceremonies such as ba bu (bring rice), cuko wnnh (shaved), peucicap (giving
flavor food), Akikah and down the land is considered important and meaningful in life, so it needs
to be run in accordance with the provisions established custom. In the modern era, though, this
ritual will be assets of cultural tourism. Times may be modern, but the customs and cultures do not
lose it, so we try how the customs and culture still appear adapted to the times.
Masyarakat Aceh banyak mengenal berbagai macam upacara, setiap upacara identik dengan acara
makan-makan yang seringkali berlangsung setelah acara seremonialnya atau dinamakan dengan kanduri.
Sekarang ini upacara yang tetap berlangsung dalam masyarakat Aceh di antaranya adalah : upacara
turun ke sawah, upacara tolak bala, upacara perkawinan, upacara kehamilan anak pertama, upacara
kematian dan lain-lain.
Upacara-upacara tersebut masih dipertahankan karena dibutuhkan oleh masyarakat, untuk
memenuhi tuntutan adat. Menurut masyarakat Aceh, adat harus dijalankan dan dipenuhi, selain itu kita
harus mematuhinya juga. Seperti pepatah Aceh menyebutkan bahwa : Matee aneuk meupat jeurat,
matee adat pat tamita.
Pepatah ini mengibaratkan bahwa adat dengan anak itu diposisi yang sama-sama penting, apabila
anak yang meninggal itu masih ada bekasnya yaitu kuburan sedangkan apabila adat yang hilang kita
tidak tahu ke mana mesti kita mencarinya. Ungkapan tersebut juga merupakan wujud kesadaran
masyarakat tentang pentingnya adat-istiadat, yang telah memberikan sumbangan yang tidak ternilai
harganya terhadap kelangsungan kehidupan sosial budaya masyarakat di Aceh. Bahkan bagi kalangan
masyarakat Aceh, adat telah mendapat tempat yang istimewa dalam perilaku sosial dan keagamaannya.
Begitulah makna adat yang dipahami oleh masyarakat Aceh sejak zaman kerajaan hingga sampai
sekarang ini, apabila pada satu moment kita tidak menjalankan adat atau berupa upacara yang telah
ditentukan maka yang bersangkutan merasa sedih dan dirinya merasa sangat terhina karena tidak
dihormati secara adat yang berkembang dalam masyarakat Aceh. Salah satu contoh adalah upacara
sebelum dan sesudah kelahiran bayi, banyak sekali rangkaian upacara-upacara adat yang akan
dilaksanakan. Semua itu erat kaitannya dengan adat istiadat Aceh dan juga tidak bertentangan dengan
kaedah-kaedah yang dianjurkan dalam ajaran Islam.
Adat Aceh Apabila Istri Dalam Keadaan Hamil
Seorang isteri pada saat hamil anak pertama, maka sudah menjadi adat bagi mertua atau maktuan
dari pihak suami mempersiapkan untuk membawa atau mengantarkan nasi hamil kepada menantunya.
Acara bawa nasi ini disebut ba bu atau mee bu.
Upacara ini dilaksanakan dalam rangka menyambut sang cucu yang dilampiaskan dengan rasa suka
cita sehingga terwujud upacara yang sesuai dengan kemampuan maktuan. Nasi yang diantar biasanya
dibungkus dengan daun pisang muda berbentuk pyramid, ada juga sebahagian masyarakat
mempergunakan daun pisang tua. Terlebih dahulu daun tersebut dilayur pada api yang merata ke semua
penjuru daun, karena kalau apinya tidak merata maka daun tidak kena layur semuanya.
Sehingga ada mitos dalam masyarakat Aceh kelak apabila anak telah lahir maka akan terdapat
tompel pada bahagian badannya. Di samping nasi juga terdapat lauk pauk daging dan buah-buahan
sebagai kawan nasi. Barang-barang ini dimasukkan ke dalam idang atau kateng (wadah). Idang ini diantar
kepada pihak menantu perempuan oleh pihak kawom atau kerabat dan jiran (orang yang berdekatan
tempat tinggal).
Upacara ba bu atau Meunieum berlangsung dua kali. Ba bu pertama disertai boh kayee (buah-
buahan), kira-kira usia kehamilan pada bulan keempat sampai bulan kelima. Acara yang kedua
berlangsung dari bulan ketujuh sampai dengan bulan kedelapan. Ada juga di kalangan masyarakat acara
ba bu hanya dilakukan satu kali saja. Semua itu tergantung kepada kemampuan bagi yang
melaksanakannya, ada yang mengantar satu idang kecil saja dan adapula yang mengantar sampai lima
atau enam idang besar. Nasi yang diantar oleh mertua ini dimakan bersama-sama dalam suasana
kekeluargaan. Ini dimaksudkan bahwa perempuan yang lagi hamil adalah orang sakit, sehingga dibuat
jamuan makan yang istimewa, menurut adat orang Aceh perempuan yang lagi hamil harus diberikan
makanan yang enak-enak dan bermanfaat.
Dalam ilmu kesehatanpun memang dianjurkan untuk kebutuhan gizi cabang bayi yang
dikandungnya, namun apabila itu tidak dituruti maka berakibat buruk pada anak yang dikandungnya
kalau istilah bahasa Aceh roe ie babah (ngences). Masyarakat Aceh upacara bawa nasi suatu kewajiban
adat yang harus dilakukan, sampai saat sekarang masih berlangsung dalam masyarakat. Lain halnya pada
Masyarakat suku Aneuk Jamee Kabupaten Aceh Selatan terdapat adat bi bu bidan (memberi nasi untuk
ibu bidan) maksudnya seorang anak yang baru kawin dan hamilnya sudah 6 bulan sampai 7 bulan maka
untuk anak tersebut sudah dicarikan ibu bidan untuk membantu proses kelahirannya. Pada upacara
kenduri dimaksud kebiasaan masyarakat, ibu bidan akan dijemput oleh utusan keluarga ke rumah bidan
lalu dibawa kerumah yang melakukan hajatan. Acara serah terima, melewati beberapa persyaratan
antara lain :
1. Pihak keluarga yang melakukan hajatan mendatangi ibu bidan dengan membawa tempat sirih (bate
ranub) sebagai penghormatan kepada ibu bidan dan sebagai tanda meulakee (permohonan).
2. Setelah ibu bidan hadir di rumah hajatan, maka keluarga yang melakukan permohonan tersebut
dengan acara adat menyerahkan anaknya yang hamil tersebut agar diterima oleh bidan sebagai
pasiennya.
3. Sebagai ikatan bagi bidan pihak keluarga menyerahkan seperangkap makanan yang sudah dimasak,
untuk dibawa pulang ke rumah bidan, lengkap dengan lauk pauknya sesuai dengan kemampuan keluarga
yang melakukan hajatan disertai juga dengan menyerahkan selembar kain dan uang sekedarnya.
Acara puncak bi bu bidan adalah kenduri dengan didahului pembacaan tahlil dan doa, acara
tersebut biasanya dilakukan pada jam makan siang dan ada juga pada malam hari setelah shalat Isya.
Setelah upacara selesai maka ibu bidan diantar kembali ke rumahnya, mulai saat itu anaknya yang hamil
telah menjadi tanggungjawabnya ibu bidan.
Pada saat bayi telah lahir disambut dengan azan bagi anak laki-laki dan qamat bagi anak
perempuan. Teman bayi yang disebut adoi (ari-ari) dimasukkan ke dalam sebuah periuk yang bersih
dengan disertai aneka bunga dan harum-haruman untuk ditanam di sekitar rumah baik di halaman, di
samping maupun di belakang. Selama satu minggu tempat yang ditanam ari-ari tersebut dibuat api
unggun, hal ini untuk menghindari terjadinya hal-hal yang tidak diinginkan seperti : Adanya orang ilmu
hitam yang memanfaatkan benda tersebut, tangisan bayi diwaktu malam dan dari serangan binatang
pemangsa seperti anjing. Pada hari ke tujuh setelah bayi lahir, diadakan upacara cukuran rambut dan
peucicap, kadang-kadang bersamaan dengan pemberian nama. Acara peucicap dilakukan dengan
mengoles manisan pada bibir bayi disertai dengan ucapan : ” Bismillahirahmanirrahim, manislah
lidahmu, panjanglah umurmu, mudah rezekimu, taat dan beriman serta terpandang dalam kawom”.
Pada saat inilah bayi telah diperkenalkan bermacam rasa di antaranya asam, manis, asin. Ini
merupakan latihan bagi bayi untuk mengenal rasa, bisa dia bedakan antara satu rasa dengan rasa yang
lainnya. Sebelumnya, bayi hanya mengenal ASI eklusif yang dia dapatkan dari ibunya.
Pada zaman dahulu upacara turun tanah dilakukan setelah bayi berumur satu sampai dua tahun,
bagi kelahiran anak yang pertama upacaranya lebih besar. Namun untuk saat sekarang ini masyarakat
tidak mengikutinya lagi, apalagi bagi ibu-ibu yang beraktifitas di luar rumah seperti pegawai negeri,
pegawai perusahaan, dan karyawati di instansi tertentu. Ke luar rumah sampai satu tahun dan dua tahun
itu dianggap tidak efisien dan tidak praktis lagi. Bagi ibu-ibu pada zaman dahulu, selama jangka waktu
satu atau dua tahun tersebut mereka menyediakan persiapan-persiapan kebutuhan upacara.
Pada saat upacara tersebut, bayi digendong oleh seorang yang terpandang, baik perangai dan budi
pekertinya. Orang yang mengendong tersebut memakai pakaian yang bagus maka sewaktu bayi
diturunkan dari rumah, bayi dipayungi dengan sehelai kain yang dipegang pada setiap sudut kain oleh
empat orang. Di atas kain tersebut dibelah kelapa, dengan makksud agar bayi tidak takut mendengar
bunyi petir. Belahan kelapa dilempar kepada sanak famili dan wali karongnya. Salah seorang keluarga
bergegas-gegas menyapu tanah dan yang lainnya menampi beras, ini dilakukan apabila bayinya
perempuan. Namun apabila bayinya laki-laki, maka yang harus dikerjakan adalah mencangkul tanah,
mencincang batang pisang atau tebu, memotong rumput, naik atas pohon seperti : pinang, kelapa,
mangga, dll. Pekerjaan ini dimaksudkan agar anak perempuan menjadi rajin dan bagi laki-laki menjadi
ksatria. Setelah semua selesai, selanjutnya bayi ditaktehkan (diajak berjalan) di atas tanah dan akhirnya
dibawa keliling rumah sampai bayi dibawa pulang kembali dengan mengucapkan assalamualaikum
waktu masuk ke dalam rumah.
Analisis Perubahan dan Pergeseran dalam konteks Kekinian
Untuk saat sekarang ini upacara menyambut kelahiran anak pertama, telah terjadi perubahan.
Perubahan adat yang terjadi hanya sedikit saja namun tidak pernah bergeser dari makna yang telah
tumbuh dan berkembang dalam masyarakat Aceh. Di sini penulis dapat mengutarakan bahwa inti
rangkaian upacara ini adalah symbol dari suka cita. Ini dilatarbelakangi oleh rasa bahagia yang ada pada
pasangan suami isteri yang baru berumah tangga, begitu juga bagi kedua orang tua mereka yang sudah
menanti-nanti kehadiran cucunya. Salah satu pergeseran budaya dari upacara ini, misalnya sekarang ini
bawa nasi ada sebahagian masyarakat mengantikan dengan bawaan mentah yaitu uang.
Hal yang demikian sudah sering kita dengar dari masyarakat Aceh, ini disebabkan oleh beberapa
hal di antaranya karena mertuanya jauh, tidak ada yang masak. Ini mereka anggap menyulitkan dan juga
merepotkan., jadi mereka mengambil jalan yang praktisnya yaitu mengasihkan uang senilai hantaran
nasi yang mau dibawa. Terlebih dahulu ini telah menjadi kesepakatan antara orang tua kedua belah
pihak, baik pihak isteri maupun suami, sehingga tidak menimbulkan permasalahan. Namun peraturan ini
tidak berlaku bagi sama-sama besan yang berdekatan, bagi mereka diharuskan untuk menjalankan adat
tersebut. Waktu pelaksanaan bawa nasipun, sekarang telah banyak berubah, masyarakat Aceh zaman
dahulu melakukan sampai dua kali, namun sekarang ini telah dipraktiskan dengan sekali hantaran saja.
Perubahan ini, masyarakat menganggap biasa dan lebih praktis baik dari segi waktu dan kerja.
Namun diharapkan upacara ini janganlah sampai hilang, karena upacara ini telah menjadi bahagian
dari adat Aceh yang harus kita lestarikan. Dari upacara ini terwakili beberapa nilai ketauladanan, di
antaranya nilai penghormatan dan nilai kebersamaan dalam menyambut kebahagian. Kebahagian yang
ada tidak hanya dinikmati terbatas pada keluarga itu saja, akan tetapi dirasakan juga oleh tetangga
maupun saudara sekampung yang menghadiri undangan dalam acara makan tersebut.
Ketika bayi sudah lahir kebiasaan-kebiasaan masyarakat pada zaman dulu banyak yang sudah
ditinggalkan. Mereka telah mengikuti anjuran-anjuran dari bidan rumah sakit tempat mereka melakukan
persalinan, misalnya bayi yang baru lahir tidak boleh diberikan makanan. Kebiasaan dulu bayi yang baru
lahir langsung diberikan pisang, kalau di Aceh biasanya pisang wak (pisang monyet) kebiasaan-kebiasaan
ini telah berubah.
Perubahan yang terjadi dipengaruhi oleh kesadaran masyarakat untuk melahirkan pada bidan
rumah sakit, tidak lagi pada bidan kampung. Pergeseran budaya ini telah ada, namun bidan-bidan
kampung tetap difungsikan untuk mengurus bayi dan ibunya. Walaupun bidan kampung, sebahagian di
antara mereka telah mendapatkan pelatihan dari bidan rumah sakit, sehingga dia dalam mengurus bayi
dan ibunya tidak menyimpang dari anjuran rumah sakit.
Upacara turun tanah, disimbolkan pada kesucian ibu bayi yang baru saja melewati masa
persalinan. Dalam prosesi upacara ini juga melibatkan bayi yang baru lahir, di mana pada saat upacara
berlangsung bayi dibawa ke luar rumah. Ibu yang baru melahirkan dianggap tidak suci lalu tidak
dibolehkan untuk ke luar rumah, disebabkan karena dia dalam keadaan masa nifas, haids dan wiladah.
Pada saat turun tanah di sinilah puncaknya bahwa dia telah suci terbebas dari darah kotor
sehingga dia telah boleh ke luar rumah. Begitu juga dengan bayinya, sebetulnya bayi yang belum
berumur satu bulan masih dianggap rentan dengan penyakit sehingga bayi tidak dibolehkan untuk ke
luar rumah kecuali dalam keadaan terpaksa apa dia sakit dan sebab lainnya yang sangat mendesak.
Namun, pada saat upacara turun tanah pertama sekali bayi mengenal dunia luar. Di sinilah bayi
diajarkan dengan dunia luar, di mana kita itu harus giat bekerja dan jangan malas-malasan, karena kalau
sifatnya malas akan berakibat buruk bagi kehidupannya kelak. Rangkaian dari upacara ini adalah proses
pembelajaran sehingga dapat kita ambil iktibar dalam kehidupan kita sehari-hari, adat istiadat yang
terdapat dalam suatu upacara harusnya tetap dilestarikan karena adat merupakan salah satu cerminan
dari budaya bangsa.
Penutup
Adat menyambut kelahiran anak adalah kebiasaan masyarakat Aceh dengan mengadakan upacara yang
sesuai dengan ketentuan-ketentuan yang ada dalam ajaran Islam. Ketentuan tersebut telah menjadi
kepercayaan dan tradisi orang-orang tua yang dilakukan pada masa dahulu.
Serangkaian upacara tersebut seperti ba bu (bawa nasi ), cuko oek (cukur rambut), peucicap (memberi
rasa makanan), akikah dan turun tanah dinilai penting dan bermakna dalam kehidupan, sehingga perlu
untuk dijalankan sesuai dengan ketentuan adat yang telah ditetapkan. Di zaman serba modern
sekalipun, kegiatan ritual ini akan menjadi aset wisata budaya. Zaman boleh saja modern, namun adat
dan budaya jangan sampai hilang, jadi kita berusaha bagaimana adat dan budaya tersebut tetap tampil
disesuaikan dengan perkembangan zaman.
Acehnese people know many of the various ceremonies, each ceremony is identical with the feast that often takes place after a ceremonial event or called with kanduri. Now this ceremony still takes place in Acehnese society include: the ceremony down to the rice fields, the ceremony starting reinforcements, marriage ceremony, ceremony pregnancy first child, funerals and others.
A ceremony is still maintained as required by the community, to meet the demands of custom. According to the people of Aceh, they must be executed and fulfilled, other than that we have to obey as well. As the proverb says that Aceh: Matee aneuk meupat jeurat, matee customary pat Tamita.
This proverb that likens the custom with the child positioned equally important, if the child who died was still a trace while the grave is lost when the customs we do not know where should we look for it. The phrase is also a form of public awareness about the importance of customs, which has provided an invaluable contribution to the continuation of the socio-cultural life of the people of Aceh. Even for the people of Aceh, customs has got a special place in the social and religious behavior. That meaning
is understood by the indigenous people of Aceh since the time up until now the kingdom, at the moment when we are not running a custom or ritual that has been determined then the question was sad and he was very insulted that was not respected in the growing indigenous people of Aceh . One example is the ceremony before and after the birth of a baby, a lot of series of ceremonies that will be held. All that is closely related to the customs of Aceh and also does not conflict with-Siwak Siwak is recommended in Islam.
Adat Aceh When Pregnant Wife In Case A pregnant wife at the time of the first child, it has become customary for in-laws or the husband maktuan preparing to carry or deliver rice to the daughter pregnant. The event is called the carry rice or mee ba bu bu.
The ceremony was held in order to welcome the grandchildren who acted with a sense of joy to realize a ceremony that suits maktuan capabilities. Rice delivered usually wrapped in young banana leaf-shaped pyramid, there is also settled some old people use banana leaves. The first leaves on fire dilayur evenly to all corners of the leaves, as if the flame is uneven then leaves Layur not hit everything.
So there is a myth in Acehnese society later when the child is born there will be tompel the body portion. In addition there are also rice side dishes of meat and fruits as friend rice. These items are included in idang or kateng (container). This Idang escorted to the party by the Kawom daughter or relative and neighbor (adjacent to the residence).
Ba bu or Meunieum ceremony took place two times. Ba bu first accompanied boh Kayee (fruits), approximately the fourth month of pregnancy until the fifth month. The second event took place from the seventh month to the eighth month. There are also among the event ba bu only done one time only. This will depend on the ability to carry it out, no one to take one small idang and those that take up five or six big idang. Rice delivered by this law eaten together in a family atmosphere. This meant that women who are pregnant are sick again, so made a special banquet, according to custom Acehnese woman who is pregnant should be given food delicious and rewarding.
In science kesehatanpun is recommended for the nutritional needs of the baby in her branch, but if it is not obeyed then adversely affects the unborn child if the term ie babah Acehnese roe (ngences). Acehnese people bring rice ceremony a customary obligation to do, until now still going on in the community. Another case in tribal society Aneuk Jamee South Aceh are bi bu indigenous midwives (give rice to the midwife) means a
child who is newly married and hamilnya have 6 months to 7 months then the child has been sought for the midwife to assist with the delivery. At the ceremony festivity is social custom, the midwife will be picked up by the delegates to the family home and was taken to the midwives who do a celebration. The handover ceremony, pass several requirements, among others:
1. The family who went to her midwife celebration took place with betel (calculi ranub) as a tribute to mothers and midwife as meulakee sign (the petition).
2. After the midwife present at the celebration, the family is requesting that the custom event to give her a pregnancy is to be accepted as a patient by a midwife.
3. As for the midwife ties the family handed seperangkap cooked food, to take home the midwife, complete with side dishes according to the ability of the family who were also accompanied by a celebration of handing a piece of cloth and a modest money.
The main event is bi bu midwife feast preceded tahlil reading and prayer, the event is usually done during the lunch hour and there was also the night after Isha prayers. After the ceremony is complete then the midwife escorted back to his home, from that moment
her that pregnant mothers have a responsibility midwife.
By the time the baby was born was greeted with azan for boys and for girls qamat.Friends called Adoi baby (the placenta) put into a clean pot, accompanied by a variety of flowers and fragrant-Haruman to be planted around the house either in the yard, on the side or in the back. During a week where the placenta is implanted made a campfire, this is to avoid the occurrence of the undesirable things such as: the existence of black magic who use these objects, and the baby crying at night the animals from predators such as dogs attack. On the seventh day after birth, hair and shaving ceremony held peucicap, sometimes along with the name. Peucicap event done by greasing sweets on the baby's lips with the words:
"Bismillahirahmanirrahim, manislah tongue, longer the old, easy rezekimu, obedient and faithful and respected in Kawom".
This is when the baby has introduced a variety of flavors including sour, sweet, salty.This is an exercise for the baby to know the taste, could he distinguish between the taste with other flavors. Previously, exclusively breastfed infants only know that he got from his mother.
In ancient times the ceremony got off the ground after infants aged one to two years, for the birth of the first child a larger ceremony. But at the present time people do not follow it anymore, especially for mothers that activities outside the home such as civil servants, employees of the company, and an employee at a particular institution. Out of the house until one year and two years was considered to be inefficient and impractical. For mothers in ancient times, during a period of one or two years, they purchased the preparations ceremony needs.
At the time of the ceremony, the baby picked up by a highly respected both temperament and attitude. Mengendong person who is wearing good clothes then when the baby is handed down from the house, baby umbrella with a piece of cloth which is held in every corner of the cloth by four people. On top of the cloth split coconut, with makksud so the baby is not afraid to hear the sound of thunder. Parts of coconut thrown to the relatives and carers karongnya. One of the families hurrying off the ground and others winnowing rice, this is done when it's a girl. But if the baby is a boy, then that should be done is to hoe the ground, chop bananas or sugar cane stems, cut grass, rising above the trees like: areca nut, coconut, mango, etc.. This work is intended for children and for women to be diligent men become knights. After all is completed, the next baby ditaktehkan (invited
walk) on the ground and eventually taken around the house until the baby was taken back by saying assalamualaikum time inside the house.
Analysis of Changes and Shifts in the context Recency For the present moment the ceremony to welcome the birth of their first child, there has been a change. Custom changes that occurred only a few but never shifts of meaning that has grown and evolved in Acehnese society. Here I can express that this is a core set of ceremonial symbol of joy. This is motivated by a sense of happiness that existed at the couple's new marriage, as well as for their parents who are looking forward to the presence of his grandson. One of the cultural shift of this ceremony, for example, now take the rice is partly replace the innate raw public that money.
Such things we've heard from the people of Aceh, is caused by several things, including the fact-law away, no cooking. This they considered too difficult and troublesome., So they take the path that is practically worth the money mengasihkan delivery of rice that would be taken. This advance has been the agreement between the parents of both parties, either the wife or the husband, so it does not cause problems. However, this rule does not apply to common-law same-adjacent, for they are required to run the custom.Nasipun take time implementation, it has changed a lot, ancient Acehnese do up
to two times, but now it has dipraktiskan with delivery only once. This change, society considers usual and more practical in terms of both time and labor.
But do not expect the ceremony to be lost, because this ceremony has become a portion of the traditional Acehnese should we preserve. Of this ceremony represented a ketauladanan values, including the value of respect and the value of community in welcoming happiness. Happiness that is not only limited to the family enjoyed it, but felt also by neighbors and relatives who attended the invitation compatriot in the meal.
When the baby is born habits of society in ancient times many are already abandoned.They have followed the suggestions of the hospital midwives where they do delivery, such as newborn babies should not be given food. Habits first newborn immediately given a banana, if wak in Aceh usually bananas (banana monkey) habits have changed.
Changes that occur are influenced by public awareness to give birth in a hospital midwife, no longer the village midwife. This cultural shift has been there, but the village midwives remain enabled to take care of the baby and mother. Although the village midwife, settled some of them have received training from a hospital midwife, so she
was in the care of the baby and the mother does not deviate from the recommended hospital.
The ceremony got off the ground, symbolized in the sanctity of the baby's mother just passed the time of delivery. In this ceremony also involves a procession newborns, where the ceremony took place at the time the baby was taken out of the house. New mothers are considered unclean and are not allowed to go out the house, because she was in a state during childbirth, and wiladah haids.
At the time of getting off the ground here that the sacred peak that he had freed from the bad blood that she had been allowed out of the house. So is the baby, the baby is actually a month old yet is still considered vulnerable to diseases that the baby was not allowed to go out the house except in urgent situations, what other reasons he's sick and very urgent.
However, by the time the ceremony got off the ground first of all infants know the world outside. This is where the baby is taught with the outside world, where we must work harder and do not be lazy, because if its going to be bad for lazy later life. This ceremony is a series of learning process so that we can take iktibar in our everyday lives,
customs contained in a ceremony should still be preserved as indigenous is one reflection of the culture of the nation.
Cover Welcomed the birth of a child is customary habits of the people of Aceh to hold a ceremony in accordance with the provisions contained in the teachings of Islam. The provision has become the religion and traditions of older people who performed the first period.
The series of ceremonies such as ba bu (bring rice), cuko wnnh (shaved), peucicap (giving flavor food), Akikah and down the land is considered important and meaningful in life, so it needs to be run in accordance with the provisions established custom. In the modern era, though, this ritual will be assets of cultural tourism. Times may be modern, but the customs and cultures do not lose it, so we try how the customs and culture still appear adapted to the times.
Pendahuluan
Penting untuk kita ingat dan kita catat bahwa strukturalisme adalah suatu paradigma dalam antropologi seperti yang telah dikemukakan oleh Levi-Strauss. Ada beberapa pemikiran teori yang juga dapat membangun pemahaman struktural menurut fokus perhatian dan arah yang berbeda. Tentu dalam hal ini kita harus kembali menyinggung konstribusi besar dari Emile Durkheim, Marcell Mauss, Ferdinand de Saussure dan ahli linguistik Swiss yang mengembangkan pendekatan struktural dalam bahasa.
Pusat perhatian lain yang penting dalam strukturalisme adalah ritual. Fungsionalis seperti Malinowski dan Radcliffe-Brown mengadopsi pernyataan Durkheim bahwa agama merefleksikan struktur dari sistem sosialnya dan fungsi untuk memelihara sistem tersebut dari masa ke masa.
Variasi mite-mite sebagaimana yang dituturkan oleh orang-orang di sekitar dipandang dapat mencerminkan perbedaan-perbedaan sistem-sistem sosial mereka. Sistem politik yang terpusat diasosiasikan dengan keyakinan pada Tuhan Yang Maha Tinggi, yang kurang memiliki makhluk-mahkluk yang lebih rendah sebagai perantara dirinya dengan manusia biasa. Sistem tersebut tidak tersentralisasi namun akan diasosiasikan dengan agama-agama di mana terdapat sejumlah dewa dengan status yang setara. Secara khusus, masyarakat yang berasaskan garis keturunan (lineage-based) seperti masyarakat Nuer dan Tallensi dapat dikaitkan dengan pemujaan nenek moyang.
Di Eropa, para antropolog yang lebih dekat hubungannya dengan Durkheim mengikuti proposisi bahwa suatu sistem kepercayaan dalam kebudayaan memiliki logika internal yang memberikan makna bagi tindakan ritual. Seperti halnya aliran Inggris, mereka bereaksi terhadap penulis-penulis sebelumnya yang menafsirkan adat sebagai survival dari yang dianggap tahap-tahap sebelumnya dalam evolusi sosial manusia.
Antropolog Inggris berpendapat bahwa kehadiran setiap adat seharusnya dijelaskan dalam konteks efek kontemporernya terhadap sistem sosial. Para penulis seperti Hertz (1960 dan van Gennep 1960 berpendapat bahwa makna setiap adat harus diangkat dideduksi dari tempatnya dalam struktur kognitif. Dalam tulisannya, The Preeminence of the right hand. Hertz, mendokumentasikan suatu kecenderungan umum di antara banyak kebudayaan untuk mengasosiasikan tangan kanan dengan kekuatan dan keteraturan, sementara tangan kiri dengan kekacauan dan kelemahan. Ia menyimpulkan bahwa oposisi struktural antara kanan dan kiri bermakna bagi oposisi yang lebih umum antara benar dan salah. Ia menganggap hal ini sebagai satu kasus kecenderungan umum bagi kebudayaan primitif untuk berpikir dalam oposisi dualistik. Dalam konteks biologi suatu kecenderungan statistik bagi banyak orang yang menggunakan tangan kanan dominan akan lebih benar daripada yang menggunakan tangan kiri ditransformasikan oleh kebudayaan ke dalam oposisi mutlak yang terisi oleh makna dalam suatu upacara. Upacara yang berkembang dalam masyarakat telah menjadi kebutuhan dan dijadikan sebagai kegiatan ritual dalam kehidupan bermasyarakat.
Dalam wacana ini penulis ingin mengemukakan upacara yang dilaksanakan oleh masyarakat Aceh dalam menyambut kelahiran anak pertama. Kelahiran manusia dapat dijelaskan dengan pengertian akan kelahiran subtansi-subtansi infrahuman yang dianggap materil bagi kelangsungan kehidupan bermasyarakat.
Perspektif Antropologi Terhadap Upacara
Upacara merupakan rangkaian kegiatan ritual masyarakat, dalam buku the Rites of Passage (van Gennep) berpendapat bahwa kejadian dalam kehidupan manusia terbagi atas tiga bagian. Ia yakin terdapatnya kecenderungan pada manusia untuk mengonsepsikan perubahan status sebagai suatu model perjalanan dari satu kota atau negeri kekota atau kenegeri yang lain, sebagaimana dikatakannya suatu teritorial passage.
Perjalanan teritorial meliputi tiga aspek yaitu pemisahan dari tempat asal, peralihan dan penggabungan ke dalam tujuan. Seperti halnya oposisi antara tangan kanan dan tangan kiri bisa berlaku lebih umum, oposisi moral. Dengan demikian perjalanan teritorial dapat berlaku bagi setiap perubahan status dalam masyarakat. Ritual kelahiran, memasuki masa dewasa, kematian, semuanya memiliki struktur yang sama. Sebagaimana ditekankan van Gennep ia ingin mengangkat ekstraksi berbagai ritus dari seperangkat
upacara seremoni dan menanggapi ritus-ritus tersebut terisolasi dan mengangkatnya dari konteks yang memberi makna kepadanya dan menunjukkan posisinya dalam keseluruhan dinamika.
Masyarakat Aceh banyak mengenal berbagai macam upacara, setiap upacara identik dengan acara makan-makan yang seringkali berlangsung setelah acara seremonialnya atau dinamakan dengan kanduri. Sekarang ini upacara yang tetap berlangsung dalam masyarakat Aceh di antaranya adalah : upacara turun ke sawah, upacara tolak bala,
upacara perkawinan, upacara kehamilan anak pertama, upacara kematian dan lain-lain.
Upacara-upacara tersebut masih dipertahankan karena dibutuhkan oleh masyarakat, untuk memenuhi tuntutan adat. Menurut masyarakat Aceh, adat harus dijalankan dan dipenuhi, selain itu kita harus mematuhinya juga. Seperti pepatah Aceh menyebutkan bahwa : Matee aneuk meupat jeurat, matee adat pat tamita.
Pepatah ini mengibaratkan bahwa adat dengan anak itu diposisi yang sama-sama penting, apabila anak yang meninggal itu masih ada bekasnya yaitu kuburan sedangkan apabila adat yang hilang kita tidak tahu ke mana mesti kita mencarinya. Ungkapan tersebut juga merupakan wujud kesadaran masyarakat tentang
pentingnya adat-istiadat, yang telah memberikan sumbangan yang tidak ternilai harganya terhadap kelangsungan kehidupan sosial budaya masyarakat di Aceh. Bahkan bagi kalangan masyarakat Aceh, adat telah mendapat tempat yang istimewa dalam perilaku sosial dan keagamaannya. Begitulah makna adat yang dipahami oleh masyarakat Aceh sejak zaman kerajaan hingga sampai sekarang ini, apabila pada satu moment kita tidak menjalankan adat atau berupa upacara yang telah ditentukan maka yang bersangkutan merasa sedih dan dirinya merasa sangat terhina karena tidak dihormati secara adat yang berkembang dalam masyarakat Aceh. Salah satu contoh adalah upacara sebelum dan sesudah kelahiran bayi, banyak sekali rangkaian upacara-upacara adat yang akan dilaksanakan. Semua itu erat kaitannya dengan adat istiadat Aceh dan juga tidak bertentangan dengan kaedah-kaedah yang dianjurkan dalam ajaran Islam.
Adat Aceh Apabila Istri Dalam Keadaan Hamil
Seorang isteri pada saat hamil anak pertama, maka sudah menjadi adat bagi mertua atau maktuan dari pihak suami mempersiapkan untuk membawa atau mengantarkan nasi hamil kepada menantunya. Acara bawa nasi ini disebut ba bu atau mee bu.
Upacara ini dilaksanakan dalam rangka menyambut sang cucu yang dilampiaskan dengan rasa suka cita sehingga terwujud upacara yang sesuai dengan kemampuan maktuan. Nasi yang diantar biasanya dibungkus dengan daun pisang muda berbentuk pyramid, ada juga sebahagian masyarakat
mempergunakan daun pisang tua. Terlebih dahulu daun tersebut dilayur pada api yang merata ke semua penjuru daun, karena kalau apinya tidak merata maka daun tidak kena layur semuanya.
Sehingga ada mitos dalam masyarakat Aceh kelak apabila anak telah lahir maka akan terdapat tompel pada bahagian badannya. Di samping nasi juga terdapat lauk pauk daging dan buah-buahan sebagai kawan nasi. Barang-barang ini dimasukkan ke dalam idang atau kateng (wadah). Idang ini diantar kepada pihak menantu perempuan oleh pihak kawom atau kerabat dan jiran (orang yang berdekatan tempat tinggal).
Upacara ba bu atau Meunieum berlangsung dua kali. Ba bu pertama disertai boh kayee (buah-buahan), kira-kira usia kehamilan pada bulan keempat sampai bulan kelima. Acara yang kedua berlangsung dari bulan ketujuh sampai dengan bulan kedelapan. Ada juga di kalangan masyarakat acara ba bu hanya dilakukan satu kali saja. Semua itu tergantung kepada kemampuan bagi yang melaksanakannya, ada yang mengantar satu idang kecil saja dan adapula yang mengantar sampai lima atau enam idang besar. Nasi yang diantar oleh mertua ini dimakan bersama-sama dalam suasana kekeluargaan. Ini dimaksudkan bahwa perempuan yang lagi hamil adalah orang sakit, sehingga dibuat jamuan makan yang istimewa, menurut adat orang Aceh perempuan yang lagi hamil harus diberikan makanan yang enak-enak dan bermanfaat.
Dalam ilmu kesehatanpun memang dianjurkan untuk kebutuhan gizi cabang bayi yang dikandungnya, namun apabila itu tidak dituruti maka berakibat buruk pada anak yang dikandungnya kalau istilah bahasa Aceh roe ie babah (ngences). Masyarakat Aceh upacara bawa nasi suatu kewajiban adat yang harus dilakukan, sampai saat sekarang masih berlangsung dalam masyarakat. Lain halnya pada Masyarakat suku Aneuk Jamee Kabupaten Aceh Selatan terdapat adat bi bu bidan (memberi nasi untuk ibu bidan) maksudnya seorang anak yang baru kawin dan hamilnya sudah 6 bulan sampai 7 bulan maka untuk anak tersebut sudah dicarikan ibu bidan untuk membantu proses kelahirannya. Pada upacara kenduri dimaksud kebiasaan masyarakat, ibu bidan akan dijemput oleh utusan keluarga ke rumah bidan lalu dibawa kerumah yang melakukan hajatan. Acara serah terima, melewati beberapa persyaratan antara lain :
1. Pihak keluarga yang melakukan hajatan mendatangi ibu bidan dengan membawa tempat sirih (bate ranub) sebagai penghormatan kepada ibu bidan dan sebagai tanda meulakee (permohonan).
2. Setelah ibu bidan hadir di rumah hajatan, maka keluarga yang melakukan permohonan tersebut dengan acara adat menyerahkan anaknya yang hamil tersebut agar diterima oleh bidan sebagai pasiennya.
3. Sebagai ikatan bagi bidan pihak keluarga menyerahkan seperangkap makanan yang sudah dimasak, untuk dibawa pulang ke rumah bidan, lengkap dengan lauk pauknya sesuai dengan kemampuan keluarga yang melakukan hajatan disertai juga dengan menyerahkan selembar kain dan uang sekedarnya.
Acara puncak bi bu bidan adalah kenduri dengan didahului pembacaan tahlil dan doa, acara tersebut biasanya dilakukan pada jam makan siang dan ada juga pada malam hari setelah shalat Isya. Setelah upacara selesai maka ibu bidan diantar kembali ke rumahnya, mulai saat itu anaknya yang hamil telah menjadi tanggungjawabnya ibu bidan.
Pada saat bayi telah lahir disambut dengan azan bagi anak laki-laki dan qamat bagi anak perempuan. Teman bayi yang disebut adoi (ari-ari) dimasukkan ke dalam sebuah periuk yang bersih dengan disertai aneka bunga dan harum-haruman untuk ditanam di sekitar rumah baik di halaman, di samping maupun di belakang. Selama satu minggu tempat yang ditanam ari-ari tersebut dibuat api unggun, hal ini untuk menghindari terjadinya hal-hal yang tidak diinginkan seperti : Adanya orang ilmu hitam yang memanfaatkan benda tersebut, tangisan bayi diwaktu malam dan dari serangan binatang pemangsa seperti anjing. Pada hari ke tujuh setelah bayi lahir, diadakan upacara cukuran rambut dan peucicap, kadang-kadang bersamaan dengan pemberian nama. Acara peucicap dilakukan dengan mengoles manisan pada bibir bayi disertai dengan ucapan :
” Bismillahirahmanirrahim, manislah lidahmu, panjanglah umurmu, mudah rezekimu, taat dan beriman serta terpandang dalam kawom”.
Pada saat inilah bayi telah diperkenalkan bermacam rasa di antaranya asam, manis, asin. Ini merupakan latihan bagi bayi untuk mengenal rasa, bisa dia bedakan antara satu rasa dengan rasa yang lainnya. Sebelumnya, bayi hanya mengenal ASI eklusif yang dia dapatkan dari ibunya.
Pada zaman dahulu upacara turun tanah dilakukan setelah bayi berumur satu sampai dua tahun, bagi kelahiran anak yang pertama upacaranya lebih besar. Namun untuk saat sekarang ini masyarakat tidak mengikutinya lagi, apalagi bagi ibu-ibu yang beraktifitas di luar rumah seperti pegawai negeri, pegawai perusahaan, dan karyawati di instansi tertentu. Ke luar rumah sampai satu tahun dan dua tahun itu dianggap tidak efisien dan tidak praktis lagi. Bagi ibu-ibu pada zaman dahulu, selama jangka waktu satu atau dua tahun tersebut mereka menyediakan persiapan-persiapan kebutuhan upacara.
Pada saat upacara tersebut, bayi digendong oleh seorang yang terpandang, baik perangai dan budi pekertinya. Orang yang mengendong tersebut memakai pakaian yang bagus maka sewaktu bayi diturunkan
dari rumah, bayi dipayungi dengan sehelai kain yang dipegang pada setiap sudut kain oleh empat orang. Di atas kain tersebut dibelah kelapa, dengan makksud agar bayi tidak takut mendengar bunyi petir. Belahan kelapa dilempar kepada sanak famili dan wali karongnya. Salah seorang keluarga bergegas-gegas menyapu tanah dan yang lainnya menampi beras, ini dilakukan apabila bayinya perempuan. Namun apabila bayinya laki-laki, maka yang harus dikerjakan adalah mencangkul tanah, mencincang batang pisang atau tebu, memotong rumput, naik atas pohon seperti : pinang, kelapa, mangga, dll. Pekerjaan ini dimaksudkan agar anak perempuan menjadi rajin dan bagi laki-laki menjadi ksatria. Setelah semua selesai, selanjutnya bayi ditaktehkan (diajak berjalan) di atas tanah dan akhirnya dibawa keliling rumah sampai bayi dibawa pulang kembali dengan mengucapkan assalamualaikum waktu masuk ke dalam rumah.
Analisis Perubahan dan Pergeseran dalam konteks Kekinian
Untuk saat sekarang ini upacara menyambut kelahiran anak pertama, telah terjadi perubahan. Perubahan adat yang terjadi hanya sedikit saja namun tidak pernah bergeser dari makna yang telah tumbuh dan berkembang dalam masyarakat Aceh. Di sini penulis dapat mengutarakan bahwa inti rangkaian upacara ini adalah symbol dari suka cita. Ini dilatarbelakangi oleh rasa bahagia yang ada pada pasangan suami isteri yang baru berumah tangga, begitu juga bagi kedua orang tua mereka yang sudah menanti-nanti kehadiran cucunya. Salah satu pergeseran budaya dari upacara ini, misalnya sekarang ini bawa nasi ada sebahagian masyarakat mengantikan dengan bawaan mentah yaitu uang.
Hal yang demikian sudah sering kita dengar dari masyarakat Aceh, ini disebabkan oleh beberapa hal di antaranya karena mertuanya jauh, tidak ada yang masak. Ini mereka anggap menyulitkan dan juga merepotkan., jadi mereka mengambil jalan yang praktisnya yaitu mengasihkan uang senilai hantaran nasi yang mau dibawa. Terlebih dahulu ini telah menjadi kesepakatan antara orang tua kedua belah pihak, baik pihak isteri maupun suami, sehingga tidak menimbulkan permasalahan. Namun peraturan ini tidak berlaku bagi sama-sama besan yang berdekatan, bagi mereka diharuskan untuk menjalankan adat tersebut. Waktu pelaksanaan bawa nasipun, sekarang telah banyak berubah, masyarakat Aceh zaman dahulu melakukan sampai dua kali, namun sekarang ini telah dipraktiskan dengan sekali hantaran saja. Perubahan ini, masyarakat menganggap biasa dan lebih praktis baik dari segi waktu dan kerja.
Namun diharapkan upacara ini janganlah sampai hilang, karena upacara ini telah menjadi bahagian dari adat Aceh yang harus kita lestarikan. Dari upacara ini terwakili beberapa nilai ketauladanan, di antaranya nilai penghormatan dan nilai kebersamaan dalam menyambut kebahagian. Kebahagian yang ada tidak hanya dinikmati terbatas pada keluarga itu saja, akan tetapi dirasakan juga oleh tetangga maupun saudara sekampung yang menghadiri undangan dalam acara makan tersebut.
Ketika bayi sudah lahir kebiasaan-kebiasaan masyarakat pada zaman dulu banyak yang sudah ditinggalkan. Mereka telah mengikuti anjuran-anjuran dari bidan rumah sakit tempat mereka melakukan persalinan, misalnya bayi yang baru lahir tidak boleh diberikan makanan. Kebiasaan dulu bayi yang baru lahir langsung
diberikan pisang, kalau di Aceh biasanya pisang wak (pisang monyet) kebiasaan-kebiasaan ini telah berubah.
Perubahan yang terjadi dipengaruhi oleh kesadaran masyarakat untuk melahirkan pada bidan rumah sakit, tidak lagi pada bidan kampung. Pergeseran budaya ini telah ada, namun bidan-bidan kampung tetap difungsikan untuk mengurus bayi dan ibunya. Walaupun bidan kampung, sebahagian di antara mereka telah mendapatkan pelatihan dari bidan rumah sakit, sehingga dia dalam mengurus bayi dan ibunya tidak menyimpang dari anjuran rumah sakit.
Upacara turun tanah, disimbolkan pada kesucian ibu bayi yang baru saja melewati masa persalinan. Dalam prosesi upacara ini juga melibatkan bayi yang baru lahir, di mana pada saat upacara berlangsung bayi dibawa ke luar rumah. Ibu yang baru melahirkan dianggap tidak suci lalu tidak dibolehkan untuk ke luar rumah, disebabkan karena dia dalam keadaan masa nifas, haids dan wiladah.
Pada saat turun tanah di sinilah puncaknya bahwa dia telah suci terbebas dari darah kotor sehingga dia telah boleh ke luar rumah. Begitu juga dengan bayinya, sebetulnya bayi yang belum berumur satu bulan masih dianggap rentan dengan penyakit sehingga bayi tidak dibolehkan untuk ke luar rumah kecuali dalam keadaan terpaksa apa dia sakit dan sebab lainnya yang sangat mendesak.
Namun, pada saat upacara turun tanah pertama sekali bayi mengenal dunia luar. Di sinilah bayi diajarkan dengan dunia luar, di mana kita itu harus giat bekerja dan jangan malas-malasan, karena kalau sifatnya malas akan berakibat buruk bagi kehidupannya kelak. Rangkaian dari upacara ini adalah proses pembelajaran sehingga dapat kita ambil iktibar dalam kehidupan kita sehari-hari, adat istiadat yang terdapat dalam suatu upacara harusnya tetap dilestarikan karena adat merupakan salah satu cerminan dari budaya bangsa.
Penutup
Adat menyambut kelahiran anak adalah kebiasaan masyarakat Aceh dengan mengadakan upacara yang sesuai dengan ketentuan-ketentuan yang ada dalam ajaran Islam. Ketentuan tersebut telah menjadi kepercayaan dan tradisi orang-orang tua yang dilakukan pada masa dahulu.
Serangkaian upacara tersebut seperti ba bu (bawa nasi ), cuko oek (cukur rambut), peucicap (memberi rasa makanan), akikah dan turun tanah dinilai penting dan bermakna dalam kehidupan, sehingga perlu untuk dijalankan sesuai dengan ketentuan adat yang telah ditetapkan. Di zaman serba modern sekalipun, kegiatan ritual ini akan menjadi aset wisata budaya. Zaman boleh saja modern, namun adat dan budaya
jangan sampai hilang, jadi kita berusaha bagaimana adat dan budaya tersebut tetap tampil disesuaikan dengan perkembangan zaman.
Preliminary Important for us to remember and we note that structuralism is a paradigm in anthropology as noted by Levi-Strauss. There is some thought that the theory can also build understanding by focusing attention and structurally different directions. Of course in this case we have to re-offend large contribution of Emile Durkheim, Marcel Mauss, Ferdinand de Saussure and the Swiss linguist who developed a structural approach to language.
Another important center of attention in structuralism is ritual. Functionalist like Malinowski and Radcliffe-Brown adopts Durkheim statement that religion reflects the structure of the social system and function to maintain the system from time to time.
Variations myths as told by the people around seen may reflect differences in their social systems. Centralized political system associated with belief in God Most High, who lack the creatures lesser beings as intermediaries himself with ordinary people.The system is not centralized, but will be associated with religions where there are a number of deities with equal status. In particular, people who berasaskan lineage (lineage-based) such as the Nuer and Tallensi can be associated with ancestor worship.
In Europe, the anthropologist who is more closely associated with Durkheim following proposition that a belief in the cultural system has an internal logic that gives meaning to the ritual action. Like the English stream, they reacted to the previous writers who interpret the survival of indigenous considered earlier stages in human social evolution.
British anthropologist argued that the presence of any customs should be explained in the context of contemporary effects on the social system. The authors like Hertz (1960 and 1960 van Gennep found any meaning they must be removed deduced from its place in the cognitive structure. In his writings, The Preeminence of the right hand. Hertz, documented a general trend among many cultures to associate the right hand with power and regularity, while the left hand with the chaos and weakness. He concluded that the structural opposition between left and right is meaningful to a more general opposition between right and wrong. He regarded this as a case of the general tendency for primitive cultures to think in dualistic opposition. in biological context of a statistical tendency for many people who use the dominant right hand would be more correct than the use of the left hand by a culture transformed into absolute opposition charged by meaning in a ceremony. growing Ceremony has become a necessity in society and serve as a ritual activity in social life.
In this discourse the author would like to express a ceremony held by the people of Aceh
in welcoming the birth of the first child. Human birth can be explained by understanding the birth of substance-substance infrahuman considered material for the survival of society.
Anthropological Perspective Against Ceremony The ceremony is a series of public ritual, in the book The Rites of Passage (van Gennep) argues that events in the human life is divided into three parts. He believes in human tendencies to mengonsepsikan change status as a model of traveling from one town to town or country or the land of another, as he said a territorial passage.
Territorial trip includes three aspects, namely the separation of place of origin, transition and incorporation into the goal. As well as the opposition between the right hand and left hand could apply more generally, moral opposition. Thus territorial trip can apply to any change of status in society. Rituals of birth, adulthood, death, all of which have the same structure. As van Gennep stressed he wanted to lift the extraction of a set of ceremonial rites, ceremonies and rites respond to the isolation and lift it from the context that gives meaning to him and shows its position in the overall dynamics.
Acehnese people know many of the various ceremonies, each ceremony is identical with the feast that often takes place after a ceremonial event or called with kanduri. Now this ceremony still takes place in Acehnese society include: the ceremony down to the rice
fields, the ceremony starting reinforcements, marriage ceremony, ceremony pregnancy first child, funerals and others.
A ceremony is still maintained as required by the community, to meet the demands of custom. According to the people of Aceh, they must be executed and fulfilled, other than that we have to obey as well. As the proverb says that Aceh: Matee aneuk meupat jeurat, matee customary pat Tamita.
This proverb that likens the custom with the child positioned equally important, if the child who died was still a trace while the grave is lost when the customs we do not know where should we look for it. The phrase is also a form of public awareness about the importance of customs, which has provided an invaluable contribution to the continuation of the socio-cultural life of the people of Aceh. Even for the people of Aceh, customs has got a special place in the social and religious behavior. That meaning is understood by the indigenous people of Aceh since the time up until now the kingdom, at the moment when we are not running a custom or ritual that has been determined then the question was sad and he was very insulted that was not respected in the growing indigenous people of Aceh . One example is the ceremony before and after the birth of a baby, a lot of series of ceremonies that will be held. All that is closely related to the customs of Aceh and also does not conflict with-Siwak Siwak is recommended in Islam.
Adat Aceh When Pregnant Wife In Case A pregnant wife at the time of the first child, it has become customary for in-laws or the husband maktuan preparing to carry or deliver rice to the daughter pregnant. The event is called the carry rice or mee ba bu bu.
The ceremony was held in order to welcome the grandchildren who acted with a sense of joy to realize a ceremony that suits maktuan capabilities. Rice delivered usually wrapped in young banana leaf-shaped pyramid, there is also settled some old people use banana leaves. The first leaves on fire dilayur evenly to all corners of the leaves, as if the flame is uneven then leaves Layur not hit everything.
So there is a myth in Acehnese society later when the child is born there will be tompel the body portion. In addition there are also rice side dishes of meat and fruits as friend rice. These items are included in idang or kateng (container). This Idang escorted to the party by the Kawom daughter or relative and neighbor (adjacent to the residence).
Ba bu or Meunieum ceremony took place two times. Ba bu first accompanied boh Kayee (fruits), approximately the fourth month of pregnancy until the fifth month. The second event took place from the seventh month to the eighth month. There are also among the event ba bu only done one time only. This will depend on the ability to carry it out, no
one to take one small idang and those that take up five or six big idang. Rice delivered by this law eaten together in a family atmosphere. This meant that women who are pregnant are sick again, so made a special banquet, according to custom Acehnese woman who is pregnant should be given food delicious and rewarding.
In science kesehatanpun is recommended for the nutritional needs of the baby in her branch, but if it is not obeyed then adversely affects the unborn child if the term ie babah Acehnese roe (ngences). Acehnese people bring rice ceremony a customary obligation to do, until now still going on in the community. Another case in tribal society Aneuk Jamee South Aceh are bi bu indigenous midwives (give rice to the midwife) means a child who is newly married and hamilnya have 6 months to 7 months then the child has been sought for the midwife to assist with the delivery. At the ceremony festivity is social custom, the midwife will be picked up by the delegates to the family home and was taken to the midwives who do a celebration. The handover ceremony, pass several requirements, among others:
1. The family who went to her midwife celebration took place with betel (calculi ranub) as a tribute to mothers and midwife as meulakee sign (the petition).
2. After the midwife present at the celebration, the family is requesting that the custom event to give her a pregnancy is to be accepted as a patient by a midwife.
3. As for the midwife ties the family handed seperangkap cooked food, to take home the midwife, complete with side dishes according to the ability of the family who were also accompanied by a celebration of handing a piece of cloth and a modest money.
The main event is bi bu midwife feast preceded tahlil reading and prayer, the event is usually done during the lunch hour and there was also the night after Isha prayers. After the ceremony is complete then the midwife escorted back to his home, from that moment her that pregnant mothers have a responsibility midwife.
By the time the baby was born was greeted with azan for boys and for girls qamat.Friends called Adoi baby (the placenta) put into a clean pot, accompanied by a variety of flowers and fragrant-Haruman to be planted around the house either in the yard, on the side or in the back. During a week where the placenta is implanted made a campfire, this is to avoid the occurrence of the undesirable things such as: the existence of black magic who use these objects, and the baby crying at night the animals from predators such as dogs attack. On the seventh day after birth, hair and shaving ceremony held peucicap, sometimes along with the name. Peucicap event done by greasing sweets on the baby's lips with the words:
"Bismillahirahmanirrahim, manislah tongue, longer the old, easy rezekimu, obedient and
faithful and respected in Kawom".
This is when the baby has introduced a variety of flavors including sour, sweet, salty.This is an exercise for the baby to know the taste, could he distinguish between the taste with other flavors. Previously, exclusively breastfed infants only know that he got from his mother.
In ancient times the ceremony got off the ground after infants aged one to two years, for the birth of the first child a larger ceremony. But at the present time people do not follow it anymore, especially for mothers that activities outside the home such as civil servants, employees of the company, and an employee at a particular institution. Out of the house until one year and two years was considered to be inefficient and impractical. For mothers in ancient times, during a period of one or two years, they purchased the preparations ceremony needs.
At the time of the ceremony, the baby picked up by a highly respected both temperament and attitude. Mengendong person who is wearing good clothes then when the baby is handed down from the house, baby umbrella with a piece of cloth which is held in every corner of the cloth by four people. On top of the cloth split coconut, with makksud so the baby is not afraid to hear the sound of thunder. Parts of coconut thrown to the relatives and carers karongnya. One of the families hurrying off the ground and others winnowing
rice, this is done when it's a girl. But if the baby is a boy, then that should be done is to hoe the ground, chop bananas or sugar cane stems, cut grass, rising above the trees like: areca nut, coconut, mango, etc.. This work is intended for children and for women to be diligent men become knights. After all is completed, the next baby ditaktehkan (invited walk) on the ground and eventually taken around the house until the baby was taken back by saying assalamualaikum time inside the house.
Analysis of Changes and Shifts in the context Recency For the present moment the ceremony to welcome the birth of their first child, there has been a change. Custom changes that occurred only a few but never shifts of meaning that has grown and evolved in Acehnese society. Here I can express that this is a core set of ceremonial symbol of joy. This is motivated by a sense of happiness that existed at the couple's new marriage, as well as for their parents who are looking forward to the presence of his grandson. One of the cultural shift of this ceremony, for example, now take the rice is partly replace the innate raw public that money.
Such things we've heard from the people of Aceh, is caused by several things, including the fact-law away, no cooking. This they considered too difficult and troublesome., So they take the path that is practically worth the money mengasihkan delivery of rice that would be taken. This advance has been the agreement between the parents of both parties, either the wife or the husband, so it does not cause problems. However, this rule
does not apply to common-law same-adjacent, for they are required to run the custom.Nasipun take time implementation, it has changed a lot, ancient Acehnese do up to two times, but now it has dipraktiskan with delivery only once. This change, society considers usual and more practical in terms of both time and labor.
But do not expect the ceremony to be lost, because this ceremony has become a portion of the traditional Acehnese should we preserve. Of this ceremony represented a ketauladanan values, including the value of respect and the value of community in welcoming happiness. Happiness that is not only limited to the family enjoyed it, but felt also by neighbors and relatives who attended the invitation compatriot in the meal.
When the baby is born habits of society in ancient times many are already abandoned.They have followed the suggestions of the hospital midwives where they do delivery, such as newborn babies should not be given food. Habits first newborn immediately given a banana, if wak in Aceh usually bananas (banana monkey) habits have changed.
Changes that occur are influenced by public awareness to give birth in a hospital midwife, no longer the village midwife. This cultural shift has been there, but the village midwives remain enabled to take care of the baby and mother. Although the village midwife, settled some of them have received training from a hospital midwife, so she
was in the care of the baby and the mother does not deviate from the recommended hospital.
The ceremony got off the ground, symbolized in the sanctity of the baby's mother just passed the time of delivery. In this ceremony also involves a procession newborns, where the ceremony took place at the time the baby was taken out of the house. New mothers are considered unclean and are not allowed to go out the house, because she was in a state during childbirth, and wiladah haids.
At the time of getting off the ground here that the sacred peak that he had freed from the bad blood that she had been allowed out of the house. So is the baby, the baby is actually a month old yet is still considered vulnerable to diseases that the baby was not allowed to go out the house except in urgent situations, what other reasons he's sick and very urgent.
However, by the time the ceremony got off the ground first of all infants know the world outside. This is where the baby is taught with the outside world, where we must work harder and do not be lazy, because if its going to be bad for lazy later life. This ceremony is a series of learning process so that we can take iktibar in our everyday lives, customs contained in a ceremony should still be preserved as indigenous is one reflection of the culture of the nation.
Cover Welcomed the birth of a child is customary habits of the people of Aceh to hold a ceremony in accordance with the provisions contained in the teachings of Islam. The provision has become the religion and traditions of older people who performed the first period.
The series of ceremonies such as ba bu (bring rice), cuko wnnh (shaved), peucicap (giving flavor food), Akikah and down the land is considered important and meaningful in life, so it needs to be run in accordance with the provisions established custom. In the modern era, though, this ritual will be assets of cultural tourism. Times may be modern, but the customs and cultures do not lose it, so we try how the customs and culture still appear adapted to the times.