SOLIDARITAS SOSIAL MASYARAKAT DALAM TRADISI “WERO MATA†(UPACARA KEMATIAN) DI DESA WAE CODI KECAMATAN CIBAL KABUPATEN MANGGARAI PROVINSI NUSA TENGGARA TIMUR (NTT)
DOI:
https://doi.org/10.31764/historis.v4i2.1392Keywords:
Prosesi, Solidaritas, Upacara Wero Mata.Abstract
Abstrak: Masyarakat Desa Wae Codi upacara kematian bukan akhir dari segalahnya melainkan awal kehidupan baru. Masyarakat Desa Wae Codi percaya orang mati, meskipun raganya sudah tidak bergerak, rohnya masih tetap hidup. Sebagai penghormatan terakhir, kerabat melakukan upacara Wero Mata. Diyakini masyarakat Desa Wae Codi memiliki fungsi untuk kelangsungan hidup masyarakat dan generasi berikutnya. Permasalahan dalam penulisan ini adalah (1) Bagaimana pelaksanaan Tradisi Wero Mata (Upacara Kematian) pada Masyarakat Desa Wae Codi Kecamatan Cibal Kabupaten Manggarai Provinsi Nusa Tenggara Timur ? (2) bagaimana bentuk solidaritas masyarakat dalam prosesi Wero Mata (Upacara Kematian) di Desa Wae Codi Kecamatan Cibal Kabupaten Manggarai Provinsi Nusa Tenggara Timur ?. Bertujuan untuk memperoleh interprestasi terhadap pemahaman manusia atas fenomena yang tampak, dibalik yang tampak, muncul kesadaran manusia. Metode penelitian yang digunakan adalah penelitian kualitatif dengan pendekatan Atnografi. Obyek penelitian masyarakat Desa Wae Codi. Teknik penentuan informan menggunakan purposive sampling dengan Informan kunci adalah kepala desa, Tu’a Golo Tu’a Teno dan Tu’a Gendang dan masyarakat desa Wae Codi. Tekhnik pengumpulan data dengan menggunakan tekhnik observasi, wawancara dan dokumentasi, sumber data yang digunakan yaitu data primer dan data sekunder. Teknik analisis data yang digunakan dalam penelitian ini adalah pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian mengatakan bahwa Upacara kematian masyarakat Desa Wae Codi diawali Haeng Nai (nafas terakhir), saat seorang meninggal pihak Anak Rona (keluarga pihak wanita), dan Anak Wina (keluarga pihak laki-laki) menyiapkan hewan kurban berupa babi untuk melepas kepergian seseorang, dengan maksud pihak keluarga telah mengetahui bahwa seorang kerabatnya telah meninggal, serta mendoakan kepergiannya dengan memberinya persembahan berupa seekor babi. Tahap awal upacara Wero Mata berakhir pada saat Ancem Peti (penutupan peti). Tahap kedua upacara Wero Mata diawali dengan prosesi Tekang Tanah (peresmian tanah kubur), dan tahap terakhir pada upacara Wero Mata berakhir pada prosesi Kelas (kenduri) yang biasa dilaksanakan setelah satu tahun seseorang meninggal.
Abstract: The village community of Wae Codi's death ceremony is not the end of everything but the beginning of a new life. The people of Wae Codi Village believe the dead, even though the body is immobile, the spirit is still alive. As a final honor, the relatives performed the Wero Mata ceremony. It is believed that the people of Wae Codi Village have a function for the survival of society and the next generation. The problems in this writing are (1) How is the implementation of Wero Mata Tradition (Death Ceremony) in Wae Codi Village Community of Cibal District of Manggarai Regency of East Nusa Tenggara Province? (2) what is the form of community solidarity in Wero Mata procession (Death Ceremony) in Wae Codi Village, Cibal District, Manggarai Regency, East Nusa Tenggara Province? Aiming to gain an interpretation of human understanding of the visible phenomenon, behind the apparent, emerging human consciousness. The research method used is qualitative research with approach of Atnografi. Research object of Wae Codi Village community. The technique of determining informants using purposive sampling with key informants was the village head, Tu'a Golo Tu'a Teno and Tu'a Gendang and villagers of Wae Codi. Technique of data collecting by using observation technic, interview and documentation, data source used is primary data and secondary data. Data analysis techniques used in this study is data collection, data reduction, data presentation and conclusion. The results of the study say that the death ceremony of the village of Wae Codi begins with Haeng Nai (the last breath), when a person dies of the Rona (female family), and the Viennese child (male family) prepares a pig sacrificial animal to let someone go, with the intent of the family having learned that a relative had died, and praying for his departure by giving him a pig offering. The initial stage of Wero Mata ceremony ends at Ancem Peti (the closing of the crate). The second stage of the Wero Mata ceremony begins with a Tekang Tanah procession (the inauguration of the grave), and the last stage of the Wero Mata ceremony ends in a Class procession (kenduri) which is usually performed after one year of deat.References
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