Buku:
Aminah, Siti PH., Faisal dkk. 1993. Dampak Pengembangan Pariwisata Terhadap Kehidupan Budaya Daerah Sulawesi Selatan. Jakarta: Depdikbud.
Said, Abdul Azis. 2004. Simbolisme Unsur Visual Rumah Tradisional Toraja. Yogyakarta: Ombak.
Internet:
Wikipedia. Suku Toraja. (http://id.wikipedia.org/wiki/Suku_Toraja)
UKDW. Kebudayaan Toraja. (http://students.ukdw.ac.id/~23050034/kebudayaan.htm)
Wordpress. Ketegangan Budaya Nenek Moyang dan Agama Dalam Masyarakat Toraja. (http://maulanusantara.wordpress.com/2007/11/13/ketegangan-budaya-nenek- moyang-dan-agama-dalam-masyarakat-toraja/)
Wikipedia. Tana Toraja Andalan Wisata Sulawesi Selatan. (http://www.wikipedia.org/tana-toraja-andalan-wisata-sulawesi-selatan), diakses 25 April 2010.
KEBUDAYAAN TANA TORAJA
MAKALAH
Diajukan Untuk Memenuhi Salah Satu Tugas Mata Kuliah Sejarah Kebudayaan Indonesia
Oleh:
1. Pitria (NPM 41182003080033)
2. Muhammad Iqbal (NPM 41182003080005)
3. Nurdiyanti (NPM 41182003080021)
4. YS Lerri Octapriyanti (NPM 41182003080006)
PROGRAM STUDI SASTRA INGGRIS
FAKULTAS KOMUNIKASI SASTRA DAN BAHASA
UNIVERSITAS ISLAM ’45’ BEKASI
2010
KATA PENGANTAR
Dengan mengucapkan puji syukur kehadirat Allah SWT, maka dengan rahmat dan karunia-Nya tersusunlah makalah ini, atas usaha penyusun guna memenuhi tugas yang
diberikan oleh dosen penyampai mata kuliah Sejarah Kebudyaan Indonesia.
Namun demikian, di dalam penulisan makalah ini masih terdapat kekurangan-kekurangan atau kesalahan-kesalahan, hal ini disebabkan kurangnya pengetahuan penyusun atau masih dangkalnya ilmu pengetahuan yang penyusun miliki. Oleh karena itu, kepada para pembaca sudilah kiranya memaklumi, disamping itu pula penyusun mengharapkan kritik dan saran yang bersifat membangun.
Akhirnya penyusun berharap semoga dengan tersusunnya makalah yang masih sederhana ini dapat bermanfaat bagi segenap pembaca yang budiman dalam upaya peningkatan dan penambah wawasan nasionalisme dan bentuk-bentuknya yang ada di Indonesia.
DAFTAR ISI
KATA PENGANTAR................................................................................................ i
DAFTAR ISI............................................................................................................. ii
BAB 1 PENDAHULUAN
1.1 Latar Belakang Masalah ................................................................4
1.2 Perumusan Masalah .......................................................................4
1.3 Tujuan ............................................................................................5
1.4 Sistematika Penulisan ....................................................................5
BAB II GAMBARAN UMUM KEBUDAYAAN WILAYAH PAPUA
2.1 Kondisi Geografis ..........................................................................6
2.2 Kondisi Demografis .......................................................................7
2.3 Sosial-Ekonomi ..............................................................................8
BAB III KEBUDAYAAN MASYARAKAT PAPUA
3.1 Sejarah ...........................................................................................10
3.2 Sistem Kekerabatan ......................................................................10
3.3 Sistem Perkawinan.......................................................................11
3.4 Sistem Perkampungan ..................................................................11
BAB IV OBYEK WISATA DAN ATRAKSI WISATA
4.1 Obyek Wisata Alam......................................................................14
4.2 Obyek Wisata Budaya...................................................................14
4.3 Seni Tradisional Toraja................................................................15
BAB V SIMPULAN .............................................................................................16
DAFTAR PUSTAKA................................................................................17
LAMPIRAN .............................................................................................18
BAB I
PENDAHULUAN
1.1 Latar Belakang Masalah
Indonesia terkenal dengan penghasil rempah-rempah terbesar di dunia yang banyak diminati oleh bangsa-bangsa lain. Selain itu juga mempunyai banyak berbagai macam kebudayaan baik yang sudah tercampur oleh kebudayaan lain maupun kebudayaan aslinya yang mana masih dipertahankan oleh masyarakatnya yang tersebar luas di seluruh pelosok tanah air mulai dari sabang sampai merauke, salah satunya kebudayaan yang berada di Tana Toraja.
Tana Toraja, disamping terkenal sebagai kawasan wisata juga merupakan penghasil produksi pertanian di provinsi Sulawesi Selatan dan juga masyarakatnya terkenal sebagai pemegang teguh adat seperti masih adanya upacara kematian yang di sebut Rambu Solok dan upacara kegembiraan yang disebut Rambu Tuka.
Oleh karena itu, kami sangat tertarik dengan kebudayaan dan kepercayaan yang ada di Tana Toraja dimana masyarakatnya masih mempertahankan kebudayaan aslinya.
1.2 Perumusan Masalah
Berdasarkan latar belakang di atas, maka dapat dirumuskan dalam bentuk pertanyaan sebagai berikut:
1. Bagaimana gambaran umum kebudayaan dilihat dari segi geografi, demografi, dan sosial ekonomi?
2. Bagaimana sejarah kebudayaan masyarakat Toraja?
3. Bagaimana karakteristik kebudayaan dilihat dari sistem kekerabatan dan sistem perkampungan atau organisasi?
1.3 Tujuan
Tujuan dari penulisan makalah ini adalah:
1. Mengidentifikasi gambaran umum tentang kebudayaan Tana Toraja.
2. Mengkaji perkembangan sejarah kebudayaan suku bangsa tana toraja
3. Mengkaji sistem kekerabatan, sistem perkampungan/ organisasi sosial.
1.4 Sistematika Penulisan
Makalah ini disusun dalam tiga bab, yaitu pendahuluan, gambaran umum kebudayaan, dan kebudayaan masyarakat. Bab pertama merupakan pendahuluan yang berisi latar belakang masalah, perumusan masalah, tujuan, sistematika penulisan. Bab kedua memuat tentang gambaran umum kebudayaan yang terdiri atas : kondisi geografis, kondisi demografis, dan kodisi sosial ekonomi. Pada bab ketiga memuat tentang kebudayaan masyarakat yang terdiri atas : sejarah, system kekerabatan, sistem perkampungan/ organisasi sosial. Pada bagian akhir, simpulan dan daftar pustaka serta lampiran.
BAB II
GAMBARAN UMUM KEBUDAYAAN
2.1 Kondisi Geografis
Secara administratif, saat ini Tana Toraja yang biasa disingkat ‘Tator’ merupakan kabupaten yang dipimpin oleh seorang bupati. Luasnya 3.205,77 Km2. Terletak antara 2o dan 3o LS, serta 119o dan 120o BT, dengan batas wilayah di sebelah utara berbatasan dengan Kabupaten Luwu dan Mamuju, di sebelah Timur berbatasan dengan Kabupaten Luwu, di sebelah selatan berbatasan dengan Kabupaten Enrekang dan Pinrang, dan di sebelah barat berbatasan dengan Kabupaten Polmas. Topografinya merupakan pegunungan dan dataran tinggi, dengan ketinggian 300 – 289 meter di atas permukaan laut.
Letak geografis tana toraja terdapat di pulau sulawesi pada gambar 2.1.
Gambar 2.1
Kabupaten Tana Toraja dengan ibu kota Kabupaten Makale, terbagi dalam 9 kecamatan yaitu : Rinding Allo, Sesean, Rantepo, Sanggalangi, Saluputti, Bonggakaradeng, Makale, Sangalla, dan Mengkendek.
2.2 Kondisi Demografis
Menurut hasil penelitian, suku bangsa Toraja dapat digolongkan kedalam ras melayu tua (proto melayu) yang diperkirakan berasal dari India Belakang, dan merupakan gelombang imigrasi Asia yang pertama bersama-sama dengan orang Dayak di Kalimantan dan Batak di Sumatera Utara. Sewaktu masuk ke Indonesia, mereka sudah mengenal kebudayaan perunggudari Dongson (Vietnam Utara) atau Tiongkok barat. Hal ini dilihat dari cara hidup dan hiasan-hiasan yang banyak terdapat di Tana Toraja juga ditemukan dalam kebudayaan Dongson, antara lain hiasan yang berupa spiral bertolak belakang yang diukirkan pada kayu dan tanah bakar (Sampurno.S, 1980: 75)
Berdasarkan hasil pencatatan penduduk akhir tahun 1989, jumlah penduduk Kabupaten Tana Toraja sebanyak 346.929 jiwa, terdiri dari pria 171.932 jiwa dan wanita 174.997 jiwa. Dari jumlah penduduk tersebut tercatat bahwa jumlah penduduk usia dewasa lebih besar daripada penduduk usia anak-anak. Demikian pula, persebaran penduduk tidak merata pada semua kecamatan di Tana Toraja. (Said, 2004:7)
Adapun bahasa yang digunakan oleh masyarakat Toraja yaitu bahasa Toraja itu sendiri. Bahasa Toraja adalah bahasa yang dominan di Tana Toraja, dengan Sa'dan Toraja sebagai dialek bahasa yang utama. Bahasa Indonesia sebagai bahasa nasional adalah bahasa resmi dan digunakan oleh masyarakat, akan tetapi bahasa Toraja pun diajarkan di semua sekolah dasar di Tana Toraja.
Ragam bahasa di Toraja antara lain Kalumpang, Mamasa, Tae' , Talondo' , Toala' , dan Toraja-Sa'dan, dan termasuk dalam rumpun bahasa Melayu-Polinesia dari bahasa Austronesia. Pada mulanya, sifat geografis Tana Toraja yang terisolasi membentuk banyak dialek dalam bahasa Toraja itu sendiri. Setelah adanya pemerintahan resmi di Tana Toraja, beberapa dialek Toraja menjadi terpengaruh oleh bahasa lain melalui proses transmigrasi, yang diperkenalkan sejak masa penjajahan. Hal itu adalah penyebab utama dari keragaman dalam bahasa Toraja.
Ciri yang menonjol dalam bahasa Toraja adalah gagasan tentang duka cita kematian. Pentingnya upacara kematian di Toraja telah membuat bahasa mereka dapat mengekspresikan perasaan duka cita dan proses berkabung dalam beberapa tingkatan yang rumit. Bahasa Toraja mempunyai banyak istilah untuk menunjukkan kesedihan, kerinduan, depresi, dan tekanan mental. Merupakan suatu katarsis bagi orang Toraja apabila dapat secara jelas menunjukkan pengaruh dari peristiwa kehilangan seseorang; hal tersebut terkadang juga ditujukan untuk mengurangi penderitaan karena duka cita itu sendiri. Wikipedia (2010)
2.3 Kondisi Sosial Ekonomi
Sebagian besar penduduk Tana Toraja adalah petani, sementara tenaga kerja lainnya bergerak di berbagai bidang antara lain di sektor – sektor : pemerintahan, perdagangan, hotel dan restoran, industri pengolahan, bangunan, angkutan dan komunikasi, bank dan lembaga keuangan, dan industri kerajinan.
Sistem mata pencaharian hidup masyarakat Tana Toraja disebut Undaka Katuan , yang bergerak di sektor pertanian. Hal ini disebabkan masih tersedianya lahan pertanian/ perkebunan yang cukup luas, sedangkan sektor lapangan kerja lain yang memungkinkan untuk menyerap tenaga kerja yang banyak dengan latar belakang pendidikan relatif
rendah dapat dikatan masih sedikit. Mata pencaharian hidup di bidang pertanian tersebut dikenal dengan istilah Mukhun Dilitak, yang dapat dibedakan atas ma’palak (berkebun) dan ma’uma (bertani).
Selain mata pencaharian di bidang pertanian, banyak penduduk yang mengusahakan jenis mata pencaharian yang lain seperti peternakan, industri kerajinan rakyat, perdagangan dan karyawan (pemerintah atau swasta). Dalam sektor peternakan jenis hewan ternak yang dipelihara antara kerbau, babi, itik, dan ayam serta ikan mas. Sedangkan kerajinan rakyat, menghasilkan kerajinanukiran pada kayu dan bambu anyaman dari bambu dan daun lontar, tenun, pandai besi, dan lain-lain. Hasil produksi kerajinan rakyat setempat umumnya dijual dalam bentuk souvenir untuk wisatawan, yang kebanyakan dijajakan di sekitar kawasan objek wisata.
BAB III
KEBUDAYAAN MASYARAKAT
3.1 Sejarah
Pengertian sejarah itu sendiri yaitu ilmu yang mempelajari kejadian-kejadian atau peristiwa-peristiwa di masa lampau yang memiliki nilai social politik bagi masyarakat, dipergunakan untuk analisis pada masa kini dan digunakan untuk memprediksi peristiwa-peristiwa yang akan datang.
Berdasarkan pengertian tersebut, dapat dihubungkan dengan sejarah yang ada di Tana Toraja. Nama suku Toraja mulanya diberikan oleh suku Bugis Sindengreng dan Luwu. Orang Sidengreng menamakan penduduk daerah ini dengan sebutan To Riaja yang mengandung arti “Orang yang berdiam di pegunungan” sedang orang Luwu menyebutnya To Riajang yang artinya “Orang yang berdiam di sebelah barat”
Adapun agama dan kepercayaan yang dianut oleh suku bangsa Tana Toraja yaitu masyarakatnya telah banyak menganut agama nenek moyang secara turun temurun yaitu kepercayaan Aluk Todolo, atau Alukta yang berarti “Orang dari Toraja berasal dari langit”. Orang Toraja beranggapan bahwa Alukta ini, sama tuanya dengan diciptakannya nenek manusia yang pertama, yakni Datu Laukku.
Kepercayaan Alukta ini merupakan ajaran yang diwariskan secara turun menurun oleh Datu Laukku yang mengemukakan, bahwa di luar diri manusia terdapat tiga unsur kekuatan yang wajib dipercayai kebenaran dan kekuasaannyan oleh para penganutnya. Kepercayaan ini digolongkan oleh pemerintah kedalam kelompok agama Hindu. (Depdikbud Dirjen Kebudayaan, 25)
Akan tetapi, setelah datangnya agama Samawi kepercayaan yang dianut oleh masyarakat Toraja didominasi oleh agama Kristen (Protestan atau Katolik) yang berjumlah 49.523 jiwa memeluk agama Kristen Katolik dan 233.919 jiwa memeluk agama Kristen Protestan. Namun, dapat dikatakan bahwa masyarakat setempat masih memegang teguh adat istiadat berdasarkan Aluk Todolo yang terdiri dari 7.777 Aluk yang memuat 7 azas, yang terdiri tiga azas ketuhanan dan empat azas persekutuan hidup, yaitu:
1. Percaya dan menyembah kepada Puang Matua (sang Pencipta).
2. Deata-deata dewa pemeliharaan
3. Tomembali puang atau Todolo(leluhur yang mengawasi dan memperhatikan perikehidupan keturunannya.
4. Persekutan hidup manusia yanga disebut Aluk MaqloloTau keturunan.
5. Persekutuan hidup hewan ternak yang disebut Aluk Petuoon (ternak).
6. Persekutuan hidup tanaman dan tanah pertanian yang disebut Aluk Tanaman.
7. Persekutuan hidup bangunan rumah yang disebut Aluk Bangunan Banua. (Depdikbud Dirjen Kebudayaan, 27)
3.2 Sistem Kekerabatan
Siulu (keluarga batih) merupakan unsur terkecil dalam sistem kekerabatan masyarakat Toraja. Di samping itu di kenal pula keluarga luas extended yang terdiri dari beberapa keluarga batih, yang masih seketurunan. Hubungan kekerabatan dapat terbentuk berdasarkan dua hal, yaitu:
a. adanya pertalian darah (kandappi)
b. Melalui perkawinan (rampean)
Untuk menjaga kelangsungan hubungan kekerabatan dilakukan dengan cara menjamin hak dan kewajiban setiap kelompok kekerabatan. Misalnya hak penguasaan atas tanah, harta, kedudukan, dan sebagainya. Di samping itu kewajiban-kewajiban dari setiap kelompok kekearabatan harus dilaksanakan, misalnya yang dapat diketahui pada saat pembuatan rumah tongkonan secara bergotong royong, saling bantu dalam penyelenggaraan upacara-upacara adat terutama upacara rambu solo’, mengerjakan sawah, panen, dan lain-lain. Dalam hal ini fungsi utama suatu keluarga adalah menanamkan nilai-nilai budaya yang berlaku kepada para anggotanya untuk dapat beradaptasi dengan lingkungan sosial budaya.
3.3 Sistem Perkawinan
Sistem perkawinan yang berorientasi pada lapisan sosial masyarakat. Seorang wanita dari golongan Tana’ Bulaan tidak diperkenankan kawin dengan pria yang berasal dari golongan lebih rendah. Apabila perkawinan itu tetap berlangsung, mereka akan dikenakan sanksi adat. Peristiwa demikian disebut Untekaq Palandian atau Untekaq Layuk (melangkahi turunan). Sedangkan bagi seorang pria boleh saja beristri seorang wanita yang golongannya lebih rendah, akan tetapi mereka tidak bisa dinikahkan secara adat dan keturunan mereka tidak berhak mendapat warisan atau gelar Tana’ Bulaan.
3.4 Sistem Perkampungan/ Organisasi Sosial
Dalam kehidupan masyarakat Toraja, dikenal adanya pelapisan sosial
yang disebut dengan Tana’ (kasta) yang sangat mempengaruhi perkembangan masyarakat dan kebudayaan Toraja . Menurut L.T. Tangdilintin (1974, 75) mengatakan bahwa pelapisan sosial membedakan masyrakat atas empat golongan masyarakat, yaitu:
a. Tana’ Bulaan, adalha lapisan masyarakat atas atau bangsawan tinggi sebagai pewaris sekurang aluk, yaitu dipercayakan untuk membuat aturan hidup dan memimpin agama, dengan jabatan puang, maqdika, dan Sokkong bayu (siambeq).
b. Tana’ bassi, adalah lapisan bangsawan menengah sebagai pewaris yang dapat menerima maluangan batang(pembantu pemerintahan adat) yang ditugaskan mengatur masalah kepemimpinan dan pendidikan.
c. Tana’ Karurunge adalah lapisan masyarakat kebanyakan yang merdeka, tidak pernah diperintah langsung. Golongan ini sebagai pewaris yang menerima Pande, yakni ketrampilan pertukangan, dan menjadi Pembina aluk todolo untuk urusan aluk petuoan, aluk tanaman yang dinamakan Toindoq padang (pemimpin upacara pemujaan kesuburan).
d. Tana’ Kua-kua adalah golongan yang berasal dari lapisan hamba sahaya, sebagai pewaris tanggung jawab pengabdi kepada tana’ bulaan dan tana’ bassi. Golongan ini disebut juga tana’ matuqtu inaa (pekerja), juga bertindak sebagai petugas pemakan yang disebut tomebalun atau tomekayu (pembuat balun orang mati). Lapisan tana’ kua-kua ini dihapuskan oleh pemerintah Indonesia setelah proklamasi kemerdekaan karena tidak sesuai dengan harkat dan martabat manusia. Namun kenyataannya dalam pelaksaaan upacara-upacara adat golongan ini masih terlihat.
Keempat golongan lapisan sosial tersebut merupakan dasar atau pedoman yang dijadikan sendi bagi kebudayaan kehidupan sosial masyarakat Toraja, terutama dalam interaksi dan aktifitas masyarakat, seperti pada saat diselenggarakan upacara perkawinan, pemakaman, pengangkatan ketua atau pemimpin adat dan sebagainya. Misalnya dalam upacara pengangkatan seorang pemimpin, yang menjadi penilaian utama adalah dari golongan apa orang yang bersangkutanberasal. Kedudukan dalam sistem kepemimpinan tradisional berkaitan dengan sistem pelapisan sosial yang berlaku dalam serta kepemilikan tongkonan (rumah adat).
Demikian pula Dalam sistem perkawinan, dan pembagian warisan juga berorientasi pada lapisan sosial masyarakat. Seorang wanita dari golongan tana’ bulaan tidak diperkenankan kawin dengan pria yang berasal dari golongan lebih rendah. Apabila perkawinan itu tetap berlangsung, mereka akan dikenakan sanksi adat. Peristiwa demikian disebut unteqaq palansian atau untekaq layuq (melangkahi turunan). Sedangkan bagi seorang pria boleh saja beristeri seorang wanita yang golongannya lebih rendah, akan tetapi mereka tidak bisa dinikahkan secara adat, dan keturunan mereka tidak berhak mendapat warisan atau gelar sebagai tana’ bulaan.
Dalam pelasanaan upacara pemakaman (rambu solo’) banyaknya hewan yang akan dipotong sebagai korban bergantung disesuaikan dengan golongan sosial yang menyelenggarakan upacara. Misalnya golongan tana’ bulaan, sebagai lapisan sosial tertinggi, harus mengorbankan lebih banyak hewan dibandingkan golonagan sosial lainnya. Hewan yang akan dipotong harus dalam keadaan sehat, tubuhnya besar/gemuk, dan tanduknya panjang.
BAB IV
OBYEK WISATA DAN ATRAKSI WISATA
4.1 Obyek Wisata Alam
Tana Toraja sebagai salah satu primadona daerah tujuan wisata di Propinsi Sulawesi Selatan, memiliki kekayaan obyek dan atraksi wisata yang menonjol serta menarik untuk dikunjungi oleh wisatawan.
Kabupaten Tana Toraja merupakan daerah pegunungan yang indah dan menarik dikelilingi oleh lembah dan jurang serta dialiri sungai.Beberapa jenis obyek wisata yang terdapat di Tana Toraja diantaranya:
1. Sumber air panas
Sumber air panas yang terletak di kabupaten Tana Toraja terdapat sembilan sumber air panas yang sangat potensial untuk dikembangkan sebagai suatu “Health Resort” dengan berbagai macam pasilitas.
2. Pemandian Alam Tilangunga
Pemandian ini memperoleh air dari mata air yang berbentuk khas, sangat jernih, dan tidak pernah kering sepanjang tahun.
3. Perkebunan
Objek wisata ini berupa areal perkebunan yang biasa disebut wisata agro, yaitu yang menyangkut tumbuh-tumbuhan seperti jenis tumbuhan cengkeh, kopi, pala, vanili, lada, coklat, dll.
4.2. Obyek Wisata Budaya
Umumnya objek wisata budaya di Tana Toraja berupa bangunan-bangunan tua, patung, dll, seperti:
1. Tongkonan (Rumah Adat)
2. Alang (Lumbung)
3. Kabongo (Patung Kepala Kerbau)
4. Katik (Patung Kepala Burung/Ayam yang berleher panjang)
5. Liang (Kuburan Adat Toraja) (Said, 2004:71-83)
4.3. Seni Tradisional Toraja
Dalam tradisi khas Toraja, karya seni yang sangat menonjol adalah dalam bentuk arsitektur yaitu berupa bangunan Rumah Adat (Tongkonan) dan Lumbung Padi (Alang). Dinding Tongkonan dan Alang diukir dengan ragam hiasan yang disebut Tongkonan Sura’ (Banua Sura’), namun ukiran-ukiran tersebut tidak semua rumah dan lumbung padi dengan ukiran tersebut karena beberapa motif ukiran merupakan simbol status sosial bagi orang-orang tertentu dalam masyarakat Toraja.
Seni tradisional di Toraja meliputi:
1. Ukiran dan Tenunan
Keterampilan tersebut diwarisi secara turun menurun dan telah membudaya dalam masyarakat Toraja.
2. Seni pertunjukannya yaitu seni tari dan musik
Kesenian tersebut diselenggarakan pada upacara-upacara adat Rambu Tuka’ dan Rambu Solo. Tarian yang biasa digelar pada upacara Rambu Tuka’ antara lain Tari Pagellu, Tari Pa’, Tari Dao’ Bulan, Tari Ma’ Dandan, dan Tari Manimbong. Sedangkan pada upacara Rambu Solo tarian yang digelar antara lain: tari Ma’ Bodong, tari Ma’ Katia, tari Passailo’, dan tari Pa’pangan.
Adapun musik tradisional Toraja meliputi Passuling, Pa’pelle, dan Pa’pompang. Musik tersebut pada umumnya terbuat dari bahan baku alam, seperti bambu, batang padi, daun enau, dan tempurung kelapa yang dimainkan pada upacara adat. (Said, 2004:41-45)
BAB V
BAB V
SIMPULAN
Dilihat dari gambaran umum, berdasarkan kondisi geografisnya, Tana Toraja memiliki luas 3.205,77 km2 dan terletak antara 2o dan 3o LS, serta 119o dan 120o BT, dengan batas wilayah di sebelah utara berbatasan dengan Kabupaten Luwu dan Mamuju, di sebelah Timur berbatasan dengan Kabupaten Luwu, di sebelah selatan berbatasan dengan Kabupaten Enrekang dan Pinrang, dan di sebelah barat berbatasan dengan Kabupaten Polmas. Topografinya merupakan pegunungan dan dataran tinggi, dengan ketinggian 300 – 289 meter di atas permukaan laut. Berdasarkan kondisi demmografis, suku bangsa Toraja dapat digolongkan kedalam ras melayu tua (proto melayu) yang diperkirakan berasal dari India Belakang, dan merupakan gelombang imigrasi Asia yang pertama bersama-sama dengan orang Dayak di Kalimantan dan Batak di Sumatera Utara. Jumlah penduduk kabupaten Tana Toraja sebanyak 346.929 jiwa, terdiri dari pria 171.932 jiwa dan wanita 174.997 jiwa. Bahasa yang dimiliki pun beranekaragam, tapi hanya Sa’adan Toraja yang menjadi dialek utama dan menjadi bahasa yang dominant bagi masyarakat tersebut. Bertani adalah salah satu sektor ekonomi yang dominan bagi masyarakat Toraja.
Dilihat dari sejarahnya, nama suku Toraja mulanya diberikan oleh suku Bugis Sindengreng dan Luwu. Orang Sidengreng menamakan penduduk daerah ini dengan sebutan To Riaja yang mengandung arti “Orang yang berdiam di pegunungan” sedang orang Luwu menyebutnya To Riajang yang artinya “Orang yang berdiam di sebelah barat”. Adapun sistem kekerbatan yang dianut oleh masyarakat tesebut ialah Siula (keluarga batih) merupakan unsure terkecil dalam system kekerabatan masyarakat Toraja. Disamping itu dikenal pula ke
DAFTAR PUSTAKA
Buku:
Aminah, Siti PH., Faisal dkk. 1993. Dampak Pengembangan Pariwisata Terhadap Kehidupan Budaya Daerah Sulawesi Selatan. Jakarta: Depdikbud.
Said, Abdul Azis. 2004. Simbolisme Unsur Visual Rumah Tradisional Toraja. Yogyakarta: Ombak.
Internet:
Wikipedia. Suku Toraja. (http://id.wikipedia.org/wiki/Suku_Toraja)
UKDW. Kebudayaan Toraja. (http://students.ukdw.ac.id/~23050034/kebudayaan.htm)
Wordpress. Ketegangan Budaya Nenek Moyang dan Agama Dalam Masyarakat Toraja. (http://maulanusantara.wordpress.com/2007/11/13/ketegangan-budaya-nenek- moyang-dan-agama-dalam-masyarakat-toraja/)
Wikipedia. Tana Toraja Andalan Wisata Sulawesi Selatan. (http://www.wikipedia.org/tana-toraja-andalan-wisata-sulawesi-selatan), diakses 25 April 2010.
Pertanyaan:
1. Manakah kepercayaan yang paling dominan antara kepercayaan nenek moyang dan agama Hindu? (Sdra. Dedi Puguh)
2. Sistem perkawinan manakah yang digunakan berdasarkan kasta didalam suku Tana Toraja? (Sdri. Lisda Pramulyani)
3. Bagaimana cara pemakaman yang dilakukan oleh masyarakat Tana Toraja berdasarkan 4 kasta? (Sdri. Selviarna Novianty)
Jawaban
1. Kepercayaan yang paling dominan di Tana Toraja yaitu Hindu, karena pada jaman dahulu hingga sekarang masyarakat yang berada di tana toraja masih memegang kepercayaan yang di bawa oleh India dan tidak sedikit pula yang memeluk kepercayaan nenek moyangnya, akan tetapi kepercayaan itu tidak diakui oleh pemerintah kecuali agama yang sudah ditetapkan oleh pemerintah, seperti ; agama Hindu, Budha, Islam dan lain-lain.
2. Sistem perkawinan yang di gunakan di tana toraja yaitu berdasarkan kasta, perempuan yang kastanya atas tidak boleh menikah dengan laki-laki yang kastanya bawah.Seperti dalam kasta; tana bulaan yang paling tertinggi dari semua kasta, tana bassi yaitu lapisan bangsawan menengah yang mana ketika menikah harus di sesuaikan dengan kastanya.
3. Cara pemakamannya dilihat dari status sosial, semakin tinggi status sosial seseorang maka semakin tinggi pula letak pemakamannya, karena mereka mempercayai bahwa tingginya letak pemakaman semakin dekat dengan nirwana.
MAKALAH
Diajukan Untuk Memenuhi Salah Satu Tugas Mata Kuliah Sejarah Kebudayaan Indonesia
Oleh:
1. Pitria (NPM 41182003080033)
2. Muhammad Iqbal (NPM 41182003080005)
3. Nurdiyanti (NPM 41182003080021)
4. YS Lerri Octapriyanti (NPM 41182003080006)
PROGRAM STUDI SASTRA INGGRIS
FAKULTAS KOMUNIKASI SASTRA DAN BAHASA
UNIVERSITAS ISLAM ’45’ BEKASI
2010
KATA PENGANTAR
Dengan mengucapkan puji syukur kehadirat Allah SWT, maka dengan rahmat dan karunia-Nya tersusunlah makalah ini, atas usaha penyusun guna memenuhi tugas yang
diberikan oleh dosen penyampai mata kuliah Sejarah Kebudyaan Indonesia.
Namun demikian, di dalam penulisan makalah ini masih terdapat kekurangan-kekurangan atau kesalahan-kesalahan, hal ini disebabkan kurangnya pengetahuan penyusun atau masih dangkalnya ilmu pengetahuan yang penyusun miliki. Oleh karena itu, kepada para pembaca sudilah kiranya memaklumi, disamping itu pula penyusun mengharapkan kritik dan saran yang bersifat membangun.
Akhirnya penyusun berharap semoga dengan tersusunnya makalah yang masih sederhana ini dapat bermanfaat bagi segenap pembaca yang budiman dalam upaya peningkatan dan penambah wawasan nasionalisme dan bentuk-bentuknya yang ada di Indonesia.
DAFTAR ISI
KATA PENGANTAR................................................................................................ i
DAFTAR ISI............................................................................................................. ii
BAB 1 PENDAHULUAN
1.1 Latar Belakang Masalah ................................................................4
1.2 Perumusan Masalah .......................................................................4
1.3 Tujuan ............................................................................................5
1.4 Sistematika Penulisan ....................................................................5
BAB II GAMBARAN UMUM KEBUDAYAAN WILAYAH PAPUA
2.1 Kondisi Geografis ..........................................................................6
2.2 Kondisi Demografis .......................................................................7
2.3 Sosial-Ekonomi ..............................................................................8
BAB III KEBUDAYAAN MASYARAKAT PAPUA
3.1 Sejarah ...........................................................................................10
3.2 Sistem Kekerabatan ......................................................................10
3.3 Sistem Perkawinan.......................................................................11
3.4 Sistem Perkampungan ..................................................................11
BAB IV OBYEK WISATA DAN ATRAKSI WISATA
4.1 Obyek Wisata Alam......................................................................14
4.2 Obyek Wisata Budaya...................................................................14
4.3 Seni Tradisional Toraja................................................................15
BAB V SIMPULAN .............................................................................................16
DAFTAR PUSTAKA................................................................................17
LAMPIRAN .............................................................................................18
BAB I
PENDAHULUAN
1.1 Latar Belakang Masalah
Indonesia terkenal dengan penghasil rempah-rempah terbesar di dunia yang banyak diminati oleh bangsa-bangsa lain. Selain itu juga mempunyai banyak berbagai macam kebudayaan baik yang sudah tercampur oleh kebudayaan lain maupun kebudayaan aslinya yang mana masih dipertahankan oleh masyarakatnya yang tersebar luas di seluruh pelosok tanah air mulai dari sabang sampai merauke, salah satunya kebudayaan yang berada di Tana Toraja.
Tana Toraja, disamping terkenal sebagai kawasan wisata juga merupakan penghasil produksi pertanian di provinsi Sulawesi Selatan dan juga masyarakatnya terkenal sebagai pemegang teguh adat seperti masih adanya upacara kematian yang di sebut Rambu Solok dan upacara kegembiraan yang disebut Rambu Tuka.
Oleh karena itu, kami sangat tertarik dengan kebudayaan dan kepercayaan yang ada di Tana Toraja dimana masyarakatnya masih mempertahankan kebudayaan aslinya.
1.2 Perumusan Masalah
Berdasarkan latar belakang di atas, maka dapat dirumuskan dalam bentuk pertanyaan sebagai berikut:
1. Bagaimana gambaran umum kebudayaan dilihat dari segi geografi, demografi, dan sosial ekonomi?
2. Bagaimana sejarah kebudayaan masyarakat Toraja?
3. Bagaimana karakteristik kebudayaan dilihat dari sistem kekerabatan dan sistem perkampungan atau organisasi?
1.3 Tujuan
Tujuan dari penulisan makalah ini adalah:
1. Mengidentifikasi gambaran umum tentang kebudayaan Tana Toraja.
2. Mengkaji perkembangan sejarah kebudayaan suku bangsa tana toraja
3. Mengkaji sistem kekerabatan, sistem perkampungan/ organisasi sosial.
1.4 Sistematika Penulisan
Makalah ini disusun dalam tiga bab, yaitu pendahuluan, gambaran umum kebudayaan, dan kebudayaan masyarakat. Bab pertama merupakan pendahuluan yang berisi latar belakang masalah, perumusan masalah, tujuan, sistematika penulisan. Bab kedua memuat tentang gambaran umum kebudayaan yang terdiri atas : kondisi geografis, kondisi demografis, dan kodisi sosial ekonomi. Pada bab ketiga memuat tentang kebudayaan masyarakat yang terdiri atas : sejarah, system kekerabatan, sistem perkampungan/ organisasi sosial. Pada bagian akhir, simpulan dan daftar pustaka serta lampiran.
BAB II
GAMBARAN UMUM KEBUDAYAAN
2.1 Kondisi Geografis
Secara administratif, saat ini Tana Toraja yang biasa disingkat ‘Tator’ merupakan kabupaten yang dipimpin oleh seorang bupati. Luasnya 3.205,77 Km2. Terletak antara 2o dan 3o LS, serta 119o dan 120o BT, dengan batas wilayah di sebelah utara berbatasan dengan Kabupaten Luwu dan Mamuju, di sebelah Timur berbatasan dengan Kabupaten Luwu, di sebelah selatan berbatasan dengan Kabupaten Enrekang dan Pinrang, dan di sebelah barat berbatasan dengan Kabupaten Polmas. Topografinya merupakan pegunungan dan dataran tinggi, dengan ketinggian 300 – 289 meter di atas permukaan laut.
Letak geografis tana toraja terdapat di pulau sulawesi pada gambar 2.1.
Gambar 2.1
Kabupaten Tana Toraja dengan ibu kota Kabupaten Makale, terbagi dalam 9 kecamatan yaitu : Rinding Allo, Sesean, Rantepo, Sanggalangi, Saluputti, Bonggakaradeng, Makale, Sangalla, dan Mengkendek.
2.2 Kondisi Demografis
Menurut hasil penelitian, suku bangsa Toraja dapat digolongkan kedalam ras melayu tua (proto melayu) yang diperkirakan berasal dari India Belakang, dan merupakan gelombang imigrasi Asia yang pertama bersama-sama dengan orang Dayak di Kalimantan dan Batak di Sumatera Utara. Sewaktu masuk ke Indonesia, mereka sudah mengenal kebudayaan perunggudari Dongson (Vietnam Utara) atau Tiongkok barat. Hal ini dilihat dari cara hidup dan hiasan-hiasan yang banyak terdapat di Tana Toraja juga ditemukan dalam kebudayaan Dongson, antara lain hiasan yang berupa spiral bertolak belakang yang diukirkan pada kayu dan tanah bakar (Sampurno.S, 1980: 75)
Berdasarkan hasil pencatatan penduduk akhir tahun 1989, jumlah penduduk Kabupaten Tana Toraja sebanyak 346.929 jiwa, terdiri dari pria 171.932 jiwa dan wanita 174.997 jiwa. Dari jumlah penduduk tersebut tercatat bahwa jumlah penduduk usia dewasa lebih besar daripada penduduk usia anak-anak. Demikian pula, persebaran penduduk tidak merata pada semua kecamatan di Tana Toraja. (Said, 2004:7)
Adapun bahasa yang digunakan oleh masyarakat Toraja yaitu bahasa Toraja itu sendiri. Bahasa Toraja adalah bahasa yang dominan di Tana Toraja, dengan Sa'dan Toraja sebagai dialek bahasa yang utama. Bahasa Indonesia sebagai bahasa nasional adalah bahasa resmi dan digunakan oleh masyarakat, akan tetapi bahasa Toraja pun diajarkan di semua sekolah dasar di Tana Toraja.
Ragam bahasa di Toraja antara lain Kalumpang, Mamasa, Tae' , Talondo' , Toala' , dan Toraja-Sa'dan, dan termasuk dalam rumpun bahasa Melayu-Polinesia dari bahasa Austronesia. Pada mulanya, sifat geografis Tana Toraja yang terisolasi membentuk banyak dialek dalam bahasa Toraja itu sendiri. Setelah adanya pemerintahan resmi di Tana Toraja, beberapa dialek Toraja menjadi terpengaruh oleh bahasa lain melalui proses transmigrasi, yang diperkenalkan sejak masa penjajahan. Hal itu adalah penyebab utama dari keragaman dalam bahasa Toraja.
Ciri yang menonjol dalam bahasa Toraja adalah gagasan tentang duka cita kematian. Pentingnya upacara kematian di Toraja telah membuat bahasa mereka dapat mengekspresikan perasaan duka cita dan proses berkabung dalam beberapa tingkatan yang rumit. Bahasa Toraja mempunyai banyak istilah untuk menunjukkan kesedihan, kerinduan, depresi, dan tekanan mental. Merupakan suatu katarsis bagi orang Toraja apabila dapat secara jelas menunjukkan pengaruh dari peristiwa kehilangan seseorang; hal tersebut terkadang juga ditujukan untuk mengurangi penderitaan karena duka cita itu sendiri. Wikipedia (2010)
2.3 Kondisi Sosial Ekonomi
Sebagian besar penduduk Tana Toraja adalah petani, sementara tenaga kerja lainnya bergerak di berbagai bidang antara lain di sektor – sektor : pemerintahan, perdagangan, hotel dan restoran, industri pengolahan, bangunan, angkutan dan komunikasi, bank dan lembaga keuangan, dan industri kerajinan.
Sistem mata pencaharian hidup masyarakat Tana Toraja disebut Undaka Katuan , yang bergerak di sektor pertanian. Hal ini disebabkan masih tersedianya lahan pertanian/ perkebunan yang cukup luas, sedangkan sektor lapangan kerja lain yang memungkinkan untuk menyerap tenaga kerja yang banyak dengan latar belakang pendidikan relatif
rendah dapat dikatan masih sedikit. Mata pencaharian hidup di bidang pertanian tersebut dikenal dengan istilah Mukhun Dilitak, yang dapat dibedakan atas ma’palak (berkebun) dan ma’uma (bertani).
Selain mata pencaharian di bidang pertanian, banyak penduduk yang mengusahakan jenis mata pencaharian yang lain seperti peternakan, industri kerajinan rakyat, perdagangan dan karyawan (pemerintah atau swasta). Dalam sektor peternakan jenis hewan ternak yang dipelihara antara kerbau, babi, itik, dan ayam serta ikan mas. Sedangkan kerajinan rakyat, menghasilkan kerajinanukiran pada kayu dan bambu anyaman dari bambu dan daun lontar, tenun, pandai besi, dan lain-lain. Hasil produksi kerajinan rakyat setempat umumnya dijual dalam bentuk souvenir untuk wisatawan, yang kebanyakan dijajakan di sekitar kawasan objek wisata.
BAB III
KEBUDAYAAN MASYARAKAT
3.1 Sejarah
Pengertian sejarah itu sendiri yaitu ilmu yang mempelajari kejadian-kejadian atau peristiwa-peristiwa di masa lampau yang memiliki nilai social politik bagi masyarakat, dipergunakan untuk analisis pada masa kini dan digunakan untuk memprediksi peristiwa-peristiwa yang akan datang.
Berdasarkan pengertian tersebut, dapat dihubungkan dengan sejarah yang ada di Tana Toraja. Nama suku Toraja mulanya diberikan oleh suku Bugis Sindengreng dan Luwu. Orang Sidengreng menamakan penduduk daerah ini dengan sebutan To Riaja yang mengandung arti “Orang yang berdiam di pegunungan” sedang orang Luwu menyebutnya To Riajang yang artinya “Orang yang berdiam di sebelah barat”
Adapun agama dan kepercayaan yang dianut oleh suku bangsa Tana Toraja yaitu masyarakatnya telah banyak menganut agama nenek moyang secara turun temurun yaitu kepercayaan Aluk Todolo, atau Alukta yang berarti “Orang dari Toraja berasal dari langit”. Orang Toraja beranggapan bahwa Alukta ini, sama tuanya dengan diciptakannya nenek manusia yang pertama, yakni Datu Laukku.
Kepercayaan Alukta ini merupakan ajaran yang diwariskan secara turun menurun oleh Datu Laukku yang mengemukakan, bahwa di luar diri manusia terdapat tiga unsur kekuatan yang wajib dipercayai kebenaran dan kekuasaannyan oleh para penganutnya. Kepercayaan ini digolongkan oleh pemerintah kedalam kelompok agama Hindu. (Depdikbud Dirjen Kebudayaan, 25)
Akan tetapi, setelah datangnya agama Samawi kepercayaan yang dianut oleh masyarakat Toraja didominasi oleh agama Kristen (Protestan atau Katolik) yang berjumlah 49.523 jiwa memeluk agama Kristen Katolik dan 233.919 jiwa memeluk agama Kristen Protestan. Namun, dapat dikatakan bahwa masyarakat setempat masih memegang teguh adat istiadat berdasarkan Aluk Todolo yang terdiri dari 7.777 Aluk yang memuat 7 azas, yang terdiri tiga azas ketuhanan dan empat azas persekutuan hidup, yaitu:
1. Percaya dan menyembah kepada Puang Matua (sang Pencipta).
2. Deata-deata dewa pemeliharaan
3. Tomembali puang atau Todolo(leluhur yang mengawasi dan memperhatikan perikehidupan keturunannya.
4. Persekutan hidup manusia yanga disebut Aluk MaqloloTau keturunan.
5. Persekutuan hidup hewan ternak yang disebut Aluk Petuoon (ternak).
6. Persekutuan hidup tanaman dan tanah pertanian yang disebut Aluk Tanaman.
7. Persekutuan hidup bangunan rumah yang disebut Aluk Bangunan Banua. (Depdikbud Dirjen Kebudayaan, 27)
3.2 Sistem Kekerabatan
Siulu (keluarga batih) merupakan unsur terkecil dalam sistem kekerabatan masyarakat Toraja. Di samping itu di kenal pula keluarga luas extended yang terdiri dari beberapa keluarga batih, yang masih seketurunan. Hubungan kekerabatan dapat terbentuk berdasarkan dua hal, yaitu:
a. adanya pertalian darah (kandappi)
b. Melalui perkawinan (rampean)
Untuk menjaga kelangsungan hubungan kekerabatan dilakukan dengan cara menjamin hak dan kewajiban setiap kelompok kekerabatan. Misalnya hak penguasaan atas tanah, harta, kedudukan, dan sebagainya. Di samping itu kewajiban-kewajiban dari setiap kelompok kekearabatan harus dilaksanakan, misalnya yang dapat diketahui pada saat pembuatan rumah tongkonan secara bergotong royong, saling bantu dalam penyelenggaraan upacara-upacara adat terutama upacara rambu solo’, mengerjakan sawah, panen, dan lain-lain. Dalam hal ini fungsi utama suatu keluarga adalah menanamkan nilai-nilai budaya yang berlaku kepada para anggotanya untuk dapat beradaptasi dengan lingkungan sosial budaya.
3.3 Sistem Perkawinan
Sistem perkawinan yang berorientasi pada lapisan sosial masyarakat. Seorang wanita dari golongan Tana’ Bulaan tidak diperkenankan kawin dengan pria yang berasal dari golongan lebih rendah. Apabila perkawinan itu tetap berlangsung, mereka akan dikenakan sanksi adat. Peristiwa demikian disebut Untekaq Palandian atau Untekaq Layuk (melangkahi turunan). Sedangkan bagi seorang pria boleh saja beristri seorang wanita yang golongannya lebih rendah, akan tetapi mereka tidak bisa dinikahkan secara adat dan keturunan mereka tidak berhak mendapat warisan atau gelar Tana’ Bulaan.
3.4 Sistem Perkampungan/ Organisasi Sosial
Dalam kehidupan masyarakat Toraja, dikenal adanya pelapisan sosial
yang disebut dengan Tana’ (kasta) yang sangat mempengaruhi perkembangan masyarakat dan kebudayaan Toraja . Menurut L.T. Tangdilintin (1974, 75) mengatakan bahwa pelapisan sosial membedakan masyrakat atas empat golongan masyarakat, yaitu:
a. Tana’ Bulaan, adalha lapisan masyarakat atas atau bangsawan tinggi sebagai pewaris sekurang aluk, yaitu dipercayakan untuk membuat aturan hidup dan memimpin agama, dengan jabatan puang, maqdika, dan Sokkong bayu (siambeq).
b. Tana’ bassi, adalah lapisan bangsawan menengah sebagai pewaris yang dapat menerima maluangan batang(pembantu pemerintahan adat) yang ditugaskan mengatur masalah kepemimpinan dan pendidikan.
c. Tana’ Karurunge adalah lapisan masyarakat kebanyakan yang merdeka, tidak pernah diperintah langsung. Golongan ini sebagai pewaris yang menerima Pande, yakni ketrampilan pertukangan, dan menjadi Pembina aluk todolo untuk urusan aluk petuoan, aluk tanaman yang dinamakan Toindoq padang (pemimpin upacara pemujaan kesuburan).
d. Tana’ Kua-kua adalah golongan yang berasal dari lapisan hamba sahaya, sebagai pewaris tanggung jawab pengabdi kepada tana’ bulaan dan tana’ bassi. Golongan ini disebut juga tana’ matuqtu inaa (pekerja), juga bertindak sebagai petugas pemakan yang disebut tomebalun atau tomekayu (pembuat balun orang mati). Lapisan tana’ kua-kua ini dihapuskan oleh pemerintah Indonesia setelah proklamasi kemerdekaan karena tidak sesuai dengan harkat dan martabat manusia. Namun kenyataannya dalam pelaksaaan upacara-upacara adat golongan ini masih terlihat.
Keempat golongan lapisan sosial tersebut merupakan dasar atau pedoman yang dijadikan sendi bagi kebudayaan kehidupan sosial masyarakat Toraja, terutama dalam interaksi dan aktifitas masyarakat, seperti pada saat diselenggarakan upacara perkawinan, pemakaman, pengangkatan ketua atau pemimpin adat dan sebagainya. Misalnya dalam upacara pengangkatan seorang pemimpin, yang menjadi penilaian utama adalah dari golongan apa orang yang bersangkutanberasal. Kedudukan dalam sistem kepemimpinan tradisional berkaitan dengan sistem pelapisan sosial yang berlaku dalam serta kepemilikan tongkonan (rumah adat).
Demikian pula Dalam sistem perkawinan, dan pembagian warisan juga berorientasi pada lapisan sosial masyarakat. Seorang wanita dari golongan tana’ bulaan tidak diperkenankan kawin dengan pria yang berasal dari golongan lebih rendah. Apabila perkawinan itu tetap berlangsung, mereka akan dikenakan sanksi adat. Peristiwa demikian disebut unteqaq palansian atau untekaq layuq (melangkahi turunan). Sedangkan bagi seorang pria boleh saja beristeri seorang wanita yang golongannya lebih rendah, akan tetapi mereka tidak bisa dinikahkan secara adat, dan keturunan mereka tidak berhak mendapat warisan atau gelar sebagai tana’ bulaan.
Dalam pelasanaan upacara pemakaman (rambu solo’) banyaknya hewan yang akan dipotong sebagai korban bergantung disesuaikan dengan golongan sosial yang menyelenggarakan upacara. Misalnya golongan tana’ bulaan, sebagai lapisan sosial tertinggi, harus mengorbankan lebih banyak hewan dibandingkan golonagan sosial lainnya. Hewan yang akan dipotong harus dalam keadaan sehat, tubuhnya besar/gemuk, dan tanduknya panjang.
BAB IV
OBYEK WISATA DAN ATRAKSI WISATA
4.1 Obyek Wisata Alam
Tana Toraja sebagai salah satu primadona daerah tujuan wisata di Propinsi Sulawesi Selatan, memiliki kekayaan obyek dan atraksi wisata yang menonjol serta menarik untuk dikunjungi oleh wisatawan.
Kabupaten Tana Toraja merupakan daerah pegunungan yang indah dan menarik dikelilingi oleh lembah dan jurang serta dialiri sungai.Beberapa jenis obyek wisata yang terdapat di Tana Toraja diantaranya:
1. Sumber air panas
Sumber air panas yang terletak di kabupaten Tana Toraja terdapat sembilan sumber air panas yang sangat potensial untuk dikembangkan sebagai suatu “Health Resort” dengan berbagai macam pasilitas.
2. Pemandian Alam Tilangunga
Pemandian ini memperoleh air dari mata air yang berbentuk khas, sangat jernih, dan tidak pernah kering sepanjang tahun.
3. Perkebunan
Objek wisata ini berupa areal perkebunan yang biasa disebut wisata agro, yaitu yang menyangkut tumbuh-tumbuhan seperti jenis tumbuhan cengkeh, kopi, pala, vanili, lada, coklat, dll.
4.2. Obyek Wisata Budaya
Umumnya objek wisata budaya di Tana Toraja berupa bangunan-bangunan tua, patung, dll, seperti:
1. Tongkonan (Rumah Adat)
2. Alang (Lumbung)
3. Kabongo (Patung Kepala Kerbau)
4. Katik (Patung Kepala Burung/Ayam yang berleher panjang)
5. Liang (Kuburan Adat Toraja) (Said, 2004:71-83)
4.3. Seni Tradisional Toraja
Dalam tradisi khas Toraja, karya seni yang sangat menonjol adalah dalam bentuk arsitektur yaitu berupa bangunan Rumah Adat (Tongkonan) dan Lumbung Padi (Alang). Dinding Tongkonan dan Alang diukir dengan ragam hiasan yang disebut Tongkonan Sura’ (Banua Sura’), namun ukiran-ukiran tersebut tidak semua rumah dan lumbung padi dengan ukiran tersebut karena beberapa motif ukiran merupakan simbol status sosial bagi orang-orang tertentu dalam masyarakat Toraja.
Seni tradisional di Toraja meliputi:
1. Ukiran dan Tenunan
Keterampilan tersebut diwarisi secara turun menurun dan telah membudaya dalam masyarakat Toraja.
2. Seni pertunjukannya yaitu seni tari dan musik
Kesenian tersebut diselenggarakan pada upacara-upacara adat Rambu Tuka’ dan Rambu Solo. Tarian yang biasa digelar pada upacara Rambu Tuka’ antara lain Tari Pagellu, Tari Pa’, Tari Dao’ Bulan, Tari Ma’ Dandan, dan Tari Manimbong. Sedangkan pada upacara Rambu Solo tarian yang digelar antara lain: tari Ma’ Bodong, tari Ma’ Katia, tari Passailo’, dan tari Pa’pangan.
Adapun musik tradisional Toraja meliputi Passuling, Pa’pelle, dan Pa’pompang. Musik tersebut pada umumnya terbuat dari bahan baku alam, seperti bambu, batang padi, daun enau, dan tempurung kelapa yang dimainkan pada upacara adat. (Said, 2004:41-45)
BAB V
BAB V
SIMPULAN
Dilihat dari gambaran umum, berdasarkan kondisi geografisnya, Tana Toraja memiliki luas 3.205,77 km2 dan terletak antara 2o dan 3o LS, serta 119o dan 120o BT, dengan batas wilayah di sebelah utara berbatasan dengan Kabupaten Luwu dan Mamuju, di sebelah Timur berbatasan dengan Kabupaten Luwu, di sebelah selatan berbatasan dengan Kabupaten Enrekang dan Pinrang, dan di sebelah barat berbatasan dengan Kabupaten Polmas. Topografinya merupakan pegunungan dan dataran tinggi, dengan ketinggian 300 – 289 meter di atas permukaan laut. Berdasarkan kondisi demmografis, suku bangsa Toraja dapat digolongkan kedalam ras melayu tua (proto melayu) yang diperkirakan berasal dari India Belakang, dan merupakan gelombang imigrasi Asia yang pertama bersama-sama dengan orang Dayak di Kalimantan dan Batak di Sumatera Utara. Jumlah penduduk kabupaten Tana Toraja sebanyak 346.929 jiwa, terdiri dari pria 171.932 jiwa dan wanita 174.997 jiwa. Bahasa yang dimiliki pun beranekaragam, tapi hanya Sa’adan Toraja yang menjadi dialek utama dan menjadi bahasa yang dominant bagi masyarakat tersebut. Bertani adalah salah satu sektor ekonomi yang dominan bagi masyarakat Toraja.
Dilihat dari sejarahnya, nama suku Toraja mulanya diberikan oleh suku Bugis Sindengreng dan Luwu. Orang Sidengreng menamakan penduduk daerah ini dengan sebutan To Riaja yang mengandung arti “Orang yang berdiam di pegunungan” sedang orang Luwu menyebutnya To Riajang yang artinya “Orang yang berdiam di sebelah barat”. Adapun sistem kekerbatan yang dianut oleh masyarakat tesebut ialah Siula (keluarga batih) merupakan unsure terkecil dalam system kekerabatan masyarakat Toraja. Disamping itu dikenal pula ke
DAFTAR PUSTAKA
Buku:
Aminah, Siti PH., Faisal dkk. 1993. Dampak Pengembangan Pariwisata Terhadap Kehidupan Budaya Daerah Sulawesi Selatan. Jakarta: Depdikbud.
Said, Abdul Azis. 2004. Simbolisme Unsur Visual Rumah Tradisional Toraja. Yogyakarta: Ombak.
Internet:
Wikipedia. Suku Toraja. (http://id.wikipedia.org/wiki/Suku_Toraja)
UKDW. Kebudayaan Toraja. (http://students.ukdw.ac.id/~23050034/kebudayaan.htm)
Wordpress. Ketegangan Budaya Nenek Moyang dan Agama Dalam Masyarakat Toraja. (http://maulanusantara.wordpress.com/2007/11/13/ketegangan-budaya-nenek- moyang-dan-agama-dalam-masyarakat-toraja/)
Wikipedia. Tana Toraja Andalan Wisata Sulawesi Selatan. (http://www.wikipedia.org/tana-toraja-andalan-wisata-sulawesi-selatan), diakses 25 April 2010.
Pertanyaan:
1. Manakah kepercayaan yang paling dominan antara kepercayaan nenek moyang dan agama Hindu? (Sdra. Dedi Puguh)
2. Sistem perkawinan manakah yang digunakan berdasarkan kasta didalam suku Tana Toraja? (Sdri. Lisda Pramulyani)
3. Bagaimana cara pemakaman yang dilakukan oleh masyarakat Tana Toraja berdasarkan 4 kasta? (Sdri. Selviarna Novianty)
Jawaban
1. Kepercayaan yang paling dominan di Tana Toraja yaitu Hindu, karena pada jaman dahulu hingga sekarang masyarakat yang berada di tana toraja masih memegang kepercayaan yang di bawa oleh India dan tidak sedikit pula yang memeluk kepercayaan nenek moyangnya, akan tetapi kepercayaan itu tidak diakui oleh pemerintah kecuali agama yang sudah ditetapkan oleh pemerintah, seperti ; agama Hindu, Budha, Islam dan lain-lain.
2. Sistem perkawinan yang di gunakan di tana toraja yaitu berdasarkan kasta, perempuan yang kastanya atas tidak boleh menikah dengan laki-laki yang kastanya bawah.Seperti dalam kasta; tana bulaan yang paling tertinggi dari semua kasta, tana bassi yaitu lapisan bangsawan menengah yang mana ketika menikah harus di sesuaikan dengan kastanya.
3. Cara pemakamannya dilihat dari status sosial, semakin tinggi status sosial seseorang maka semakin tinggi pula letak pemakamannya, karena mereka mempercayai bahwa tingginya letak pemakaman semakin dekat dengan nirwana.
CURRICULUM VITAE
PERSONALITY DATE
Full Name : Muhammad Iqbal
Place and Birthday : Jakarta, 11 October 1989
Address : Jl. Pahlawan.gang bengkel tambal ban rt 505/04 no. 66 bulak kapal Bekasi
Religion : Islam
Nationality : Indonesia
Sex : Male
Education : Senior High School
Hp : 085711822428
E-mail /facebook : Kinkoflouisiqbal@yahoo.com
FORMAL EDUCATION
SDN Pancawati III
MTs As-sakienah Indramayu
MA As-sakienah Indramayu
ABILITY
I can communicate with English well
I can operate computer well
WORKING EXPERIENCE
2007-2008 As a teacher in MTs NU Indramayu
And As a teacher in MTs AL-Hasanat Karawang
To: Bekasi
Human Resource Department
Dear Sir.
Having heard that in your course needs someone to be placed as teacher; herewith I like you to consider me to be placed for that position.
My name is Muhammad Iqbal. I’m 20 years of age and in good health. I was graduated from Senior High school. As for experience, I had a experience of English teaching at school. Although I never get experience in a certain course but I’m sure I can work well in your course, I have always been told that I have a pleasant personality, an easy-going, and can get along with people well.
Herewith this application I attach my CV, copy of ID-card, photo,and active certificate that I’m student of English Department in UNISMA 45 Bekasi.
I am looking forward in having dialogue in person regarding this application at your suitable opportunity time. Thank you for your attention and your time to read my application.
Sincerely yours,
Muhammad Iqbal
PERSONALITY DATE
Full Name : Muhammad Iqbal
Place and Birthday : Jakarta, 11 October 1989
Address : Jl. Pahlawan.gang bengkel tambal ban rt 505/04 no. 66 bulak kapal Bekasi
Religion : Islam
Nationality : Indonesia
Sex : Male
Education : Senior High School
Hp : 085711822428
E-mail /facebook : Kinkoflouisiqbal@yahoo.com
FORMAL EDUCATION
SDN Pancawati III
MTs As-sakienah Indramayu
MA As-sakienah Indramayu
ABILITY
I can communicate with English well
I can operate computer well
WORKING EXPERIENCE
2007-2008 As a teacher in MTs NU Indramayu
And As a teacher in MTs AL-Hasanat Karawang
To: Bekasi
Human Resource Department
Dear Sir.
Having heard that in your course needs someone to be placed as teacher; herewith I like you to consider me to be placed for that position.
My name is Muhammad Iqbal. I’m 20 years of age and in good health. I was graduated from Senior High school. As for experience, I had a experience of English teaching at school. Although I never get experience in a certain course but I’m sure I can work well in your course, I have always been told that I have a pleasant personality, an easy-going, and can get along with people well.
Herewith this application I attach my CV, copy of ID-card, photo,and active certificate that I’m student of English Department in UNISMA 45 Bekasi.
I am looking forward in having dialogue in person regarding this application at your suitable opportunity time. Thank you for your attention and your time to read my application.
Sincerely yours,
Muhammad Iqbal
Bekasi bus station is still not good
Before, Bekasi bus station’s infrastructure is not good to see because it seems look as traditional market which is marked by many garbage that mass at the street, lack of clean, disorderliness, and etc. yet during the early, 2006 Bekasi Bus station’s infrastructures has been renovated to be good but right now Bekasi bus station is still not good.
In this period Bekasi’s government has conducted one of the greatest agenda that attend in every a year. This greatest agenda is called by Adipura award that begin on January and end on September 2010 many public facilities after hearing this announcement were enthusiastic and compete by each other such as broad way, market, and Bus station. For instant Bekasi bus station in that place has already step forward which is from the side of infrastructure has been renovated to be good for instant almost along the road has refined from the hall, office itself has painted to be fresh that nice to see, waiting room for passenger has already exist, and from side of cleaning is neatly from the rubbish may be this is as one of the matter to get Adipura award.
But Bekasi bus station is still not good the first reason good terminal is not only concern and focus the one subject and ignoring other subject that more significant especially do not only focus at physical infrastructure without giving more attention to the condition at the square. Mean that is technical at the square and also other aspect at it that lack of attention from the manager of Bekasi bus station for example in arrangement departure line at bus station in which the bus will leave the terminal is lack of orderliness in departure of traffic line the effect from the lack of orderliness is accumulation of the vehicle in traffic line. Finally traffic jump can’t be avoided and adding with the space of the traffic line in bus station is narrow which the traffic line has certain capacity.
Beside that when the bus will go out from the terminal to the road way encounter with small vehicle transportation which is waiting for passengers that caused traffic jump long that way for two times. On the other word it’s mean that untidy state at Bekasi bus station still not as good as infrastructure. From the testimony to the one of passenger’s opinion said that “it ‘is too bad. Good infrastructure not support with good condition in the yard even though from side of infrastructure is good but the orderliness of traffic line still bad”. It is proved by those problem that mention at the above
Few days ago I have interview to the coordinator of terminal bus station in Bekasi that has related with that problem. Here this is the question that I gave to him “Sir why the traffic jam at the departure of traffic line happen whereas the bus should sent their passengers on time. If in the beginning at the departure has got stuck?” the answer “it’s happen because of small vehicle transportation wait for passengers for long time to carry them and during stay at there the condition become more disorder. “Is there any firmness and warning to the driver itself” I said. Yes there is. He said.
If there is firmness and warning why it should be happen….??? And in reality quiet opposite base on my observation I saw the official at that location only standing in the bank of the way without concern or gives firmness to the driver who exist at the traffic line that cause traffic jam happen and only focus to the bus mean that he only blow his whistle and move his hand just for formalities more over on the morning and afternoon and sure its worst when on holiday came. Whereas at that time many vehicles are staying at that place which no concern to the orderliness while the officer only silent.
If there is no hard admonition and punishment for them the driver will still stay at their world and feel freedom. In the other hand the five sign where the vehicle forbidden to stop and park at bank of the street has been already posed at the bank of the street and every one can see it clearly. In fact it does not work well and always ignore those low finally those signal only faction as the view at edge of the street. Actually the office has strong power to uphold the low especially in discipline the vehicle that stop at any discriminate place that not at the right place if its work well it will be more conducive.
That condition also is added by the wide of Bekasi terminal’s land that does not fill up the requirements the terminal standardization. The wide of the area itself only 1, 5 hectare but the requirement should be more than it around 5 hectare so that its need to add the wide of the land around 3.6 hectare. With only has 1, 5 hectare Bekasi bus station is not enough and cannot hold the bus more than exceeds capacity occur at that area and impact to the neatly of placing the bus become disorderliness finally the vehicles stacking at it and look untidy condition because the terminal only can hold the bus less than 1500 bus. Ideal terminal that will be categorize as type A should has several requirements and Bekasi bus station has already have several requirements such as departure line for bus, arrival line for bus, parking area for vehicle during wait for departure also including waiting and resting room for vehicle, office, controller (place still in process), board information that consists less than guideline of direction, cost, table time still in process waiting for budget fund from the government said the coordinator of the terminal, and etc. those requirement taking from the website ( maghfirohhttp://bataviase.co.id/detaolberita-10447727.html and http://id.wikipedia.org/wiki/terminal_bus )
At Bekasi bus station can be found the irregular motor cycle at the edge of the street especially motorcycle taxi that wait the passengers and ready to pick them up. Up to the arrival lane for bus fill up with motor cycle whereas that lane so narrow which is the lane capacity only for one bus and finally it is not work well. That scene makes Bekasi bus station become more untidy condition and became bad view in every day at the terminal caused by terminal still does not have special parking area for motor cycle taxi also lack of the hard firmness and warning from the officer to the rider it is proved by when one of the bus come to the terminal and suddenly motorcycle taxi approach the bus to pick the passengers up without consider the neatness at that area and this case also make the passengers feel not comfortable.
Lastly good terminal is not only concern and focus to the one subject and ignoring other subject that more significant especially do not only focus at physical infrastructure without giving more attention to the condition at the square. Mean that is technical at the square and also other aspect at it that lack of attention from the manager of Bekasi bus station and the government should not give more attention about the contest of Adipura award until forget other factors that can support the good infrastructure. The officer at Bekasi bus station should enforce the low and give punishment to the person who breaks the low in order more directional in every rule.
Before, Bekasi bus station’s infrastructure is not good to see because it seems look as traditional market which is marked by many garbage that mass at the street, lack of clean, disorderliness, and etc. yet during the early, 2006 Bekasi Bus station’s infrastructures has been renovated to be good but right now Bekasi bus station is still not good.
In this period Bekasi’s government has conducted one of the greatest agenda that attend in every a year. This greatest agenda is called by Adipura award that begin on January and end on September 2010 many public facilities after hearing this announcement were enthusiastic and compete by each other such as broad way, market, and Bus station. For instant Bekasi bus station in that place has already step forward which is from the side of infrastructure has been renovated to be good for instant almost along the road has refined from the hall, office itself has painted to be fresh that nice to see, waiting room for passenger has already exist, and from side of cleaning is neatly from the rubbish may be this is as one of the matter to get Adipura award.
But Bekasi bus station is still not good the first reason good terminal is not only concern and focus the one subject and ignoring other subject that more significant especially do not only focus at physical infrastructure without giving more attention to the condition at the square. Mean that is technical at the square and also other aspect at it that lack of attention from the manager of Bekasi bus station for example in arrangement departure line at bus station in which the bus will leave the terminal is lack of orderliness in departure of traffic line the effect from the lack of orderliness is accumulation of the vehicle in traffic line. Finally traffic jump can’t be avoided and adding with the space of the traffic line in bus station is narrow which the traffic line has certain capacity.
Beside that when the bus will go out from the terminal to the road way encounter with small vehicle transportation which is waiting for passengers that caused traffic jump long that way for two times. On the other word it’s mean that untidy state at Bekasi bus station still not as good as infrastructure. From the testimony to the one of passenger’s opinion said that “it ‘is too bad. Good infrastructure not support with good condition in the yard even though from side of infrastructure is good but the orderliness of traffic line still bad”. It is proved by those problem that mention at the above
Few days ago I have interview to the coordinator of terminal bus station in Bekasi that has related with that problem. Here this is the question that I gave to him “Sir why the traffic jam at the departure of traffic line happen whereas the bus should sent their passengers on time. If in the beginning at the departure has got stuck?” the answer “it’s happen because of small vehicle transportation wait for passengers for long time to carry them and during stay at there the condition become more disorder. “Is there any firmness and warning to the driver itself” I said. Yes there is. He said.
If there is firmness and warning why it should be happen….??? And in reality quiet opposite base on my observation I saw the official at that location only standing in the bank of the way without concern or gives firmness to the driver who exist at the traffic line that cause traffic jam happen and only focus to the bus mean that he only blow his whistle and move his hand just for formalities more over on the morning and afternoon and sure its worst when on holiday came. Whereas at that time many vehicles are staying at that place which no concern to the orderliness while the officer only silent.
If there is no hard admonition and punishment for them the driver will still stay at their world and feel freedom. In the other hand the five sign where the vehicle forbidden to stop and park at bank of the street has been already posed at the bank of the street and every one can see it clearly. In fact it does not work well and always ignore those low finally those signal only faction as the view at edge of the street. Actually the office has strong power to uphold the low especially in discipline the vehicle that stop at any discriminate place that not at the right place if its work well it will be more conducive.
That condition also is added by the wide of Bekasi terminal’s land that does not fill up the requirements the terminal standardization. The wide of the area itself only 1, 5 hectare but the requirement should be more than it around 5 hectare so that its need to add the wide of the land around 3.6 hectare. With only has 1, 5 hectare Bekasi bus station is not enough and cannot hold the bus more than exceeds capacity occur at that area and impact to the neatly of placing the bus become disorderliness finally the vehicles stacking at it and look untidy condition because the terminal only can hold the bus less than 1500 bus. Ideal terminal that will be categorize as type A should has several requirements and Bekasi bus station has already have several requirements such as departure line for bus, arrival line for bus, parking area for vehicle during wait for departure also including waiting and resting room for vehicle, office, controller (place still in process), board information that consists less than guideline of direction, cost, table time still in process waiting for budget fund from the government said the coordinator of the terminal, and etc. those requirement taking from the website ( maghfirohhttp://bataviase.co.id/detaolberita-10447727.html and http://id.wikipedia.org/wiki/terminal_bus )
At Bekasi bus station can be found the irregular motor cycle at the edge of the street especially motorcycle taxi that wait the passengers and ready to pick them up. Up to the arrival lane for bus fill up with motor cycle whereas that lane so narrow which is the lane capacity only for one bus and finally it is not work well. That scene makes Bekasi bus station become more untidy condition and became bad view in every day at the terminal caused by terminal still does not have special parking area for motor cycle taxi also lack of the hard firmness and warning from the officer to the rider it is proved by when one of the bus come to the terminal and suddenly motorcycle taxi approach the bus to pick the passengers up without consider the neatness at that area and this case also make the passengers feel not comfortable.
Lastly good terminal is not only concern and focus to the one subject and ignoring other subject that more significant especially do not only focus at physical infrastructure without giving more attention to the condition at the square. Mean that is technical at the square and also other aspect at it that lack of attention from the manager of Bekasi bus station and the government should not give more attention about the contest of Adipura award until forget other factors that can support the good infrastructure. The officer at Bekasi bus station should enforce the low and give punishment to the person who breaks the low in order more directional in every rule.
NOVEL REVIEW
“THE RED BADGE OF COURAGE”. Stephen Crane, Penguin Popular Classic 1965, 158 pages Rp. 30.000
THE RED BADGE OF COURAGE is one of the greatest masterpiece of Stephen Crane he has wrote this novel when he spends a time as a war reporter first in the west to Mexico, Greece, Cuba, and Puerto rico that is reporting about Spanish-American war. There is some thing come into my brain after reading the novel “THE RED BEDGE OF COURAGE” that in my opinion about it is the frightened can lose. And glance this is all about the young army against the enemy, Confederate troop at woodland battlefield and how he describes Henry as the fainthearted young man but he wants to be a valiant soldier.
Before entering to the discussion I have known little knowledge and concern from human behavior that in every human being grow up several emotion and feeling there are wrath, hope, greedy, fear, brave, and shame. Those all can change in human feeling and in human condition one of those is frightened which is always stay in every heart of human being and I though caused of fear it’s always as the reason why, what, and how that hamper for every people to do something better for instant Yadi wants to make little home production of dolls and wants to be businessmen in order to increase better life and change the standard of life to be good one but before begin he is afraid of suffer a financial loss and experience of bankrupt lastly he is stay in condition of fear and his wish become meaningless. So there is people wants to learn how to ride motor cycle but he fear from falling down finally he/she can not ride it forever or man would like to say his feeling to girl whom he is loved but he afraid of being pushed away by her.
From those examples are really I have hear from one of my friend and seeing that examples I think that the fear can not as reason that hamper good activity or the dreams yet make the fear as one of the good challenge and motivation that have to across and lose. Actually the fear just feeling when doing some thing without confident and never try if have tried will know the result because feeling of fear it self come from every human’s mind and how human it selves solve it.
Come to the discussion that the brain and natural appetite as the magnificent part in human’s life as the mind influence desire and fact most of human being always dominate in use their desire than mind even in doing some thing in this case is in problem solving. In fact the fear can lose without conscious or aware as in the condition of being force when in this condition will appear the spontaneous for instant John who hunts the animal in wild jungle after he has fond it directly he arrow his gun to his prey then shoot without know he has disturbed Lion’s activity and finally he is raced by Lions until arrive at the deep ravine so come to his mind two chooses he has to lose his fear with jumping to it or he dies caused of springing leap of that predator. Finally he forces his self to jump into it that under is water. With this occurrence he has not be afraid again.
With being supported by have strong desire to lose the fear it’s appear in every individual of human. I think with positive desire will have hard struggle and effort that never give up in every work to realize the wish and also always have positive thinking but more significant is with more confident that have to make it as the strong power to lose the fear as in the proved say that where there is will there is way. As in the novel that I have read the young man who is always fear from the danger of death but on the other hand he has dreams to be heroism that he knows hero is a good man that always against the evil this case he wants to be a valiant soldier. Evidently his wish comes true that in the end of this novel he is appraised by the officer and his friends.
The fear will lose when receive good and positive suggestion to move to the better it is has been proved by my experience that before entering to the English department I afraid to speak to the native speakers yet after entering and I have to speak with foreigner one of my friend told me that they same with us as human being the distinguish is the place where is born and stay and try, try, and try because without training will never know and we are in studying said he with his spirit then I can take the point from his statement and make it as my suggestion lastly I am not longer afraid.
On the other hand losing the fear is not irrespective with the dreams because with has dreams can gives support to realize it or others however if not realize without effort and hard work.
Those all as in the funny story at novel “THE RED BADGE OF COURAGE’ that I have read that Stephen Crane told in his novel Henry as the youngest soldier in the regiment of army who just enter and join with the old soldiers. His aim to be a valiant soldier yet he is fear from the danger and death it’s showed when he first time he encounter with his enemy, Confederate troops at woodland battlefield he always hides on the back of the tree and flees from the battle in order to slip off from the danger and death however it’s not expected in the end of the story he defeats his enemy and he becomes wins caused of with his sincere desire to be brave to defend and save the company flag from being captured by enemy and hard work to realize his dreams to be a valiant soldier.
However the feeling of fear does not make it as obstacle in life but make it as one of the good challenge and motivation that have to be passed.
Muhammad Iqbal
Expository Writing (UAS)
“THE RED BADGE OF COURAGE”. Stephen Crane, Penguin Popular Classic 1965, 158 pages Rp. 30.000
THE RED BADGE OF COURAGE is one of the greatest masterpiece of Stephen Crane he has wrote this novel when he spends a time as a war reporter first in the west to Mexico, Greece, Cuba, and Puerto rico that is reporting about Spanish-American war. There is some thing come into my brain after reading the novel “THE RED BEDGE OF COURAGE” that in my opinion about it is the frightened can lose. And glance this is all about the young army against the enemy, Confederate troop at woodland battlefield and how he describes Henry as the fainthearted young man but he wants to be a valiant soldier.
Before entering to the discussion I have known little knowledge and concern from human behavior that in every human being grow up several emotion and feeling there are wrath, hope, greedy, fear, brave, and shame. Those all can change in human feeling and in human condition one of those is frightened which is always stay in every heart of human being and I though caused of fear it’s always as the reason why, what, and how that hamper for every people to do something better for instant Yadi wants to make little home production of dolls and wants to be businessmen in order to increase better life and change the standard of life to be good one but before begin he is afraid of suffer a financial loss and experience of bankrupt lastly he is stay in condition of fear and his wish become meaningless. So there is people wants to learn how to ride motor cycle but he fear from falling down finally he/she can not ride it forever or man would like to say his feeling to girl whom he is loved but he afraid of being pushed away by her.
From those examples are really I have hear from one of my friend and seeing that examples I think that the fear can not as reason that hamper good activity or the dreams yet make the fear as one of the good challenge and motivation that have to across and lose. Actually the fear just feeling when doing some thing without confident and never try if have tried will know the result because feeling of fear it self come from every human’s mind and how human it selves solve it.
Come to the discussion that the brain and natural appetite as the magnificent part in human’s life as the mind influence desire and fact most of human being always dominate in use their desire than mind even in doing some thing in this case is in problem solving. In fact the fear can lose without conscious or aware as in the condition of being force when in this condition will appear the spontaneous for instant John who hunts the animal in wild jungle after he has fond it directly he arrow his gun to his prey then shoot without know he has disturbed Lion’s activity and finally he is raced by Lions until arrive at the deep ravine so come to his mind two chooses he has to lose his fear with jumping to it or he dies caused of springing leap of that predator. Finally he forces his self to jump into it that under is water. With this occurrence he has not be afraid again.
With being supported by have strong desire to lose the fear it’s appear in every individual of human. I think with positive desire will have hard struggle and effort that never give up in every work to realize the wish and also always have positive thinking but more significant is with more confident that have to make it as the strong power to lose the fear as in the proved say that where there is will there is way. As in the novel that I have read the young man who is always fear from the danger of death but on the other hand he has dreams to be heroism that he knows hero is a good man that always against the evil this case he wants to be a valiant soldier. Evidently his wish comes true that in the end of this novel he is appraised by the officer and his friends.
The fear will lose when receive good and positive suggestion to move to the better it is has been proved by my experience that before entering to the English department I afraid to speak to the native speakers yet after entering and I have to speak with foreigner one of my friend told me that they same with us as human being the distinguish is the place where is born and stay and try, try, and try because without training will never know and we are in studying said he with his spirit then I can take the point from his statement and make it as my suggestion lastly I am not longer afraid.
On the other hand losing the fear is not irrespective with the dreams because with has dreams can gives support to realize it or others however if not realize without effort and hard work.
Those all as in the funny story at novel “THE RED BADGE OF COURAGE’ that I have read that Stephen Crane told in his novel Henry as the youngest soldier in the regiment of army who just enter and join with the old soldiers. His aim to be a valiant soldier yet he is fear from the danger and death it’s showed when he first time he encounter with his enemy, Confederate troops at woodland battlefield he always hides on the back of the tree and flees from the battle in order to slip off from the danger and death however it’s not expected in the end of the story he defeats his enemy and he becomes wins caused of with his sincere desire to be brave to defend and save the company flag from being captured by enemy and hard work to realize his dreams to be a valiant soldier.
However the feeling of fear does not make it as obstacle in life but make it as one of the good challenge and motivation that have to be passed.
Muhammad Iqbal
Expository Writing (UAS)
Karawang one of the famous small country with many factories and has wide large rice field that produce many rice to other country. In the corner of this country there was small village that one of the prosperous family life in peaceful, happy, and comfortable condition. The kind parents have three children, two sons and one daughter. Their first child has been sent to one of the extraordinary boarding school at east java after graduating from his elementary school. With the expectation the son become a good young man in the future to reach better life while his good father as puppets entrepreneur in one of the big international port at north Jakarta with famous name “ Tanjung Priok” where his baggage is sold and sent outside of the country such as Kalimantan, Sumatra, Bau-bau, and etc. With favor of his work hardly he has got satisfactory result that can buy car, motor cycle, and family needs almost near in perfect. Time by time and year by year the condition in the quiet family changes to the tight condition that their lovely third child gets bed off until bring to the hospital after arriving at there the son is examined by Doctor and said “ your son gets dengue ” and mother suddenly was surprised by this news. Then say “please do better for my son he is every think for me” yes, said doctor.
On the 10th of July father and his family will go to Muhammad’s boarding school to be present at his last graduating in senior high school for Muhammad it’s the great happy time that he has been waiting for long time more over he hear that his family will attend and watch him. But on the other hand his wife and third child don’t come with them caused her son’s body still weak and have to take rest for long time in order to recover his health.
Whereas Muhammad hopes his third lovely cute small younger brother will come and visit him because since six years he and his younger brother never meet caused of long distance. Before arriving to that agenda suddenly father receive phone call from his wife, “ Dad our third son get sick again which is his body very hot that exceed hot body of young man and visible blue wound like bruised wound in his hand and neck” said sorrowful mother. And answer father “hurry up brink him to the near hospital I do not want some think befall to him” without thinking father decide to cancel his journey to be present at that agenda and turn back the car to the home rapidly.
Immediately mother brinks her son to the hospital yet in the way before arriving the son said “mom I have already not strong with this bad condition and I want to sleep’ several minutes he dies after saying that word and she cries with pull of tears. Several hours he arrives and he is surprised by yellow flag hanging on fence in the road near his house. Step by step he walks to his house with his heart pound from fear that “it must be some think dad occurrence” said father apparently he finds his son just was dead before he comes weeping and sadness come close to that prosperous family.
While Muhammad has been waiting for arrival his family for several hour but still not come yet until the end of the big agenda. This condition make him so sad, “why does my family don’t come in my great graduation?” cried Muhammad with rather disappointment. Letter he is called to come to the office school to get phone call from his father, his father tells him that his third younger brother was dead that why he can’t come to Muhammad’s great agenda. “What shocking this news”, cried him with sorrowful and directly run away leave the office and without permit he leaves the agenda which still run to return home. When he just arrived at home his sadness become more sorrow caused looking at his younger brother corpse then in that family full with sorrowful.
Six months after his deaths many problem come to that family especially in father’s business that he occurs the little bankrupt in too much be deceived by his client and because of his careless in every trading. This condition influence to his family that mother only receive Rp. 100.000 per week for daily needs then ask mother to his husband “what have been happen in your business?”, so “I have been deceived by one of my client that he was brought my marketable goods without paying and I just occurred bankrupt” answer father with disappointed.
After hearing that bad news she understands and knows what should she does then she gives little suggestion to him “ sometimes human in top and in down and we do not give up and pessimism in everything also move the better way.” Several month letters he returns in the victory of the business it’s as the result of his hard work and strong struggle to wake up from his buried last in his family return as before however in recent times there is something strange in father while his wife feels something unusual with father that never be done by him before. The first he seldom returns home although in week end, giving less money to expenditure for daily needs, less concerning to his wife although she gets six, and the others.
Nevertheless she still patient in face his husbands just pray that she can does. She ever asks to him the reason “why he rarely returns home and less money?” In the other hand she knows his business has already back as before. Father answer that “I am in busy right now to advance and expand the business its all for you and you just have to do is take care our children” there for she believes that all is true and never ask again.
Several years this condition never change yet it is become severe it is proved by parent that always fight each other even in front of his children or not. But most is front of their children up to Muhammad and his younger sister wonder about their parent and raise question in both of them “brother why our parent they always fight and angry each other?” said Santy with curious exactly “I don’t know what have been happened to them and what wrong with them” said Brother with convince his young sister who still five years ages. Because have not already strong with that problem mother decide to look for information and help to her brother where his place of work near with father’s place of work then he begins searching information about what was happened with father.
A week letter when in the journey to return home he is surprised by seeing the husband of his sister was in luxurious restaurant with a young woman that very tender-hearted and look like husband and wife. Directly he goes and reports it to his sister then says “I just saw your husband dating with young women in the luxurious restaurant near the office” without thinking again she and her brother go to that restaurant and she really find him with young women who seat beside him and at that time father explains and tell to her that he has affair her since seven years. How sad her hearing that explanation then ask to him to divorce but he can not decide directly because he is in dilemma and confuse to choose one of them however in the end father decides to divorce his first wife and he said “ I will not forget with my obligation as parent to my children”.
On the 10th of July father and his family will go to Muhammad’s boarding school to be present at his last graduating in senior high school for Muhammad it’s the great happy time that he has been waiting for long time more over he hear that his family will attend and watch him. But on the other hand his wife and third child don’t come with them caused her son’s body still weak and have to take rest for long time in order to recover his health.
Whereas Muhammad hopes his third lovely cute small younger brother will come and visit him because since six years he and his younger brother never meet caused of long distance. Before arriving to that agenda suddenly father receive phone call from his wife, “ Dad our third son get sick again which is his body very hot that exceed hot body of young man and visible blue wound like bruised wound in his hand and neck” said sorrowful mother. And answer father “hurry up brink him to the near hospital I do not want some think befall to him” without thinking father decide to cancel his journey to be present at that agenda and turn back the car to the home rapidly.
Immediately mother brinks her son to the hospital yet in the way before arriving the son said “mom I have already not strong with this bad condition and I want to sleep’ several minutes he dies after saying that word and she cries with pull of tears. Several hours he arrives and he is surprised by yellow flag hanging on fence in the road near his house. Step by step he walks to his house with his heart pound from fear that “it must be some think dad occurrence” said father apparently he finds his son just was dead before he comes weeping and sadness come close to that prosperous family.
While Muhammad has been waiting for arrival his family for several hour but still not come yet until the end of the big agenda. This condition make him so sad, “why does my family don’t come in my great graduation?” cried Muhammad with rather disappointment. Letter he is called to come to the office school to get phone call from his father, his father tells him that his third younger brother was dead that why he can’t come to Muhammad’s great agenda. “What shocking this news”, cried him with sorrowful and directly run away leave the office and without permit he leaves the agenda which still run to return home. When he just arrived at home his sadness become more sorrow caused looking at his younger brother corpse then in that family full with sorrowful.
Six months after his deaths many problem come to that family especially in father’s business that he occurs the little bankrupt in too much be deceived by his client and because of his careless in every trading. This condition influence to his family that mother only receive Rp. 100.000 per week for daily needs then ask mother to his husband “what have been happen in your business?”, so “I have been deceived by one of my client that he was brought my marketable goods without paying and I just occurred bankrupt” answer father with disappointed.
After hearing that bad news she understands and knows what should she does then she gives little suggestion to him “ sometimes human in top and in down and we do not give up and pessimism in everything also move the better way.” Several month letters he returns in the victory of the business it’s as the result of his hard work and strong struggle to wake up from his buried last in his family return as before however in recent times there is something strange in father while his wife feels something unusual with father that never be done by him before. The first he seldom returns home although in week end, giving less money to expenditure for daily needs, less concerning to his wife although she gets six, and the others.
Nevertheless she still patient in face his husbands just pray that she can does. She ever asks to him the reason “why he rarely returns home and less money?” In the other hand she knows his business has already back as before. Father answer that “I am in busy right now to advance and expand the business its all for you and you just have to do is take care our children” there for she believes that all is true and never ask again.
Several years this condition never change yet it is become severe it is proved by parent that always fight each other even in front of his children or not. But most is front of their children up to Muhammad and his younger sister wonder about their parent and raise question in both of them “brother why our parent they always fight and angry each other?” said Santy with curious exactly “I don’t know what have been happened to them and what wrong with them” said Brother with convince his young sister who still five years ages. Because have not already strong with that problem mother decide to look for information and help to her brother where his place of work near with father’s place of work then he begins searching information about what was happened with father.
A week letter when in the journey to return home he is surprised by seeing the husband of his sister was in luxurious restaurant with a young woman that very tender-hearted and look like husband and wife. Directly he goes and reports it to his sister then says “I just saw your husband dating with young women in the luxurious restaurant near the office” without thinking again she and her brother go to that restaurant and she really find him with young women who seat beside him and at that time father explains and tell to her that he has affair her since seven years. How sad her hearing that explanation then ask to him to divorce but he can not decide directly because he is in dilemma and confuse to choose one of them however in the end father decides to divorce his first wife and he said “ I will not forget with my obligation as parent to my children”.
Exerices of expository writting
All Of the police uses their formal brown dress whit the complete equipment such as short or long heavy guns, handcuffs, and small haigh-pitched whistle.
Many intelegent yoang police officer are ordered to keep the peace in every troubled district with the quarrel that never end and always make the huge cofusion.
The police officer who have known with firmness in enforcement of the low and detecting of the crimes in every corner of the city and country.
A good police will respon your complicated problem more over big or small problem as long as in the right way.
The ability of police can be trained with certain exerice for example the way how to make good shot to certin object.
Many intelegent yoang police officer are ordered to keep the peace in every troubled district with the quarrel that never end and always make the huge cofusion.
The police officer who have known with firmness in enforcement of the low and detecting of the crimes in every corner of the city and country.
A good police will respon your complicated problem more over big or small problem as long as in the right way.
The ability of police can be trained with certain exerice for example the way how to make good shot to certin object.