PERBANDINGAN KEARIFAN LOKAL HATTANJOU IWAI PADA MASYARAKAT JEPANG DAN TEDHAK SITEN PADA MASYARAKAT JAWA NIHON NO SHAKAI NI OKERU HATTANJOU IWAI JAWA NO SHAKAI NO TEDHAK SITEN TO NO HIKAKU SKRIPSI Skri[.]
PENDAHULUAN
Latar Belakang Masalah
Human beings are cultural creatures, as culture drives human behavior throughout life It holds fundamental values that shape our attitudes toward the external world and serve as the foundation for all actions related to societal living (Cassirer, 1987) The noble values of culture have been passed down through generations via specific customs and traditions.
Every community generally holds the concept that individuals progress through various stages of life Each stage is experienced by individuals within specific conditions and environments Consequently, each transition from one stage to another can be viewed as a shift from one social environment to a different one.
An individual's social environment begins to form in the womb and continues until death This journey encompasses various life stages, including prenatal development, birth, childhood, adolescence, adulthood, old age, and ultimately, death (Koentjaraningrat, 1985) While nearly all humans experience these transitional phases, the duration and nature of each stage can vary significantly; some may only experience infancy and childhood before passing away, while others navigate through all the stages of life.
In various cultures, the transitional phases of human life, such as moving from one social environment to another, are often seen as perilous moments filled with both tangible and intangible dangers To mitigate these risks, many cultures conduct life cycle ceremonies, commonly referred to as critical rites, designed to protect individuals from potential threats during these vulnerable times.
Daur hidup dalam masyarakat Jepang disebut Tsuka Girei ( Ritual
Tsuka Girei refers to a series of ceremonial celebrations that occur in stages, encompassing the journey from birth to deification This concept highlights the importance of gradual progression through significant life events and rituals.
The Japanese worldview regarding the life cycle is deeply intertwined with their beliefs about the spirit, particularly influenced by Shinto traditions According to Tsuboi, Yobumi in Situmorang (2000: 30), this belief system is framed within Buddhism, adapted to Japan's natural environment Tsuboi references Yanagita Kunio (1875-1962), who posits that each person possesses a spirit that enters the body at birth and departs at death, following a journey that resembles a counterclockwise motion Throughout this journey, the spirit undergoes transformations, shifting from impurity to purity, facilitated by rituals and offerings (kuyou) This process begins at the moment of birth.
According to Suzuki in Situmorang (2000: 29), the Japanese perspective on life and death is conceptualized as a circle From birth until marriage, individuals exist in a state of unrest or impurity, necessitating rituals for their well-being These ceremonies, such as shusshan iwai, okuizume, hattanjou, and shichigosan, are essential for ensuring safety and spiritual cleansing.
Pada masyarakat Jepang ada ritus hattanjou (ulang tahun pertama)
On this first birthday, a special event was held to predict the baby's future Various items related to different professions, such as rulers, pencils, and abacuses, were placed around the baby The item that the baby reaches for first is believed to indicate their future career path.
The first birthday of a child is celebrated through a Shinto ritual known as Hattanjou This joyful ceremony not only marks the milestone but also serves as a rite of passage, symbolizing hopes for the child's future productivity and success.
In Javanese culture, life cycle ceremonies are significant, encompassing rituals from pregnancy to birth, marriage, and death (Darori, 2000) The Javanese believe that the period between birth and death is a time when one's existence is fully revealed, necessitating the performance of various life rituals These ceremonies are fundamentally aimed at fulfilling the krenteg and karep (intentions and desires) in acknowledging the sacred nature of human life.
In Javanese culture, the transition of an individual's status towards adulthood is seen as a vulnerable phase susceptible to the influence of malevolent spirits Daily life is believed to be affected by supernatural events and entities, which can either disrupt or benefit human existence The power of these supernatural beings significantly impacts real-life experiences Therefore, during this critical transition, a special ceremony is necessary to protect individuals from potential disturbances and to harness the positive aspects of these spiritual forces for human benefit.
The Javanese community believes that their life cycle ceremonies are rich in values and norms passed down through generations These values and norms are essential for achieving balance in their way of life One significant ceremony they perform when entering a new stage of life is related to the birth of a child.
After a man and woman marry, the desire for a child often becomes a central aspiration for their household Children hold special significance, including economic value and social status, while also creating a peaceful atmosphere within the family, bringing joy to parents, and offering hope for the future They serve as a safety net for aging parents who can no longer work Additionally, the presence of a child is a tangible testament to the union between couples and is often seen as a precious gift from the woman to her husband.
High hopes for a child, particularly the firstborn, bring unique joy Following the birth of a child, various ceremonies are conducted to ensure their well-being, one of which is the Tedhak Siten ceremony that marks a child's first steps on the ground (Wiyono, 2008: 3)
The Tedhak Siten ceremony is a traditional event that introduces a child to the earth for the first time, symbolizing their ability to stand on their own as they navigate life For the Javanese community, this ceremony reflects parents' hopes for their children to be prepared and successful in facing life's challenges with guidance from their parents (Bratawijaya: 1997) Additionally, the ceremony serves as a tribute to the earth, recognizing it as the foundation of human existence and the source of many blessings in life.
RumusanMasalah
Berdasarkan uraian latar belakang masalah pada penelitian ini, penulis memberikan cakupan permasalahan pada:
1 Bagaimana performansi pelaksanaan upacara hattanjou iwai yang di lakukan masyarakat jepang
2 Bagaimana performansi pelaksanaan upacara tedhak siten yang dilakukan masyarakat jawa
3 Apa saja kearifan lokal dalam upacara hattanjou iwai pada masyarakat jepang dan tedhak siten pada masyarakat jawa
The author emphasizes the importance of narrowing the scope of the research problem to ensure that the study remains focused and achievable This article will specifically examine the performance of the hattanjou iwai ceremony in Japanese society and the tedhak siten ceremony in Javanese culture, along with the local wisdom embedded in these rituals.
1.4 Tinjauan Pustaka dan Kerangka Teori
In traditional Japanese society, there is a unique celebration known as Hattanjou Iwai, observed only once in a lifetime for children at the age of one This rite of passage is significant as it marks the milestone when children begin to move and, in some cases, even walk.
The ritual is performed to predict the future of a baby In front of a baby boy, items such as an abacus, farming tools, or a brush are placed, while in front of a baby girl, a ruler, sewing tools, and similar items are set out At the age of one, babies are still innocent and unaware of the objects they reach for, allowing the ritual to effectively forecast their future.
In Japan, celebrating a baby's first birthday often involves a unique tradition where parents encourage their child to walk alone while carrying a 1.8-kilogram mochi on their back This practice, which does not require the baby to be able to walk with the mochi, symbolizes the family's desire to bestow sacred strength and blessings for the child's life.
Sedangkan pada masyarakat jawa acara ini disebut tedhak siten
Tedhak siten, derived from the Javanese words "tedhak" meaning to descend and "siten" from "siti" meaning land, is a traditional life-cycle ceremony celebrated on the seventh day of a baby's birth This ritual aims to introduce the infant to the earth they will inhabit, ensuring a future filled with peace, safety, and prosperity.
The "Turun Tanah" ceremony, held when a baby is seven months old, marks the child's first connection with the earth and involves various foods and fruits in the celebration During the ceremony, the child is placed in a cage containing different objects, such as money, pencils, rice, glass, and knives The object the child picks is believed to indicate their future skills and profession; for instance, choosing a pencil suggests a future as a writer or office worker (Nasruddin and Sudarsono, 2008: 180-181).
According to Van Gennep in Dhavomony (1995:179), all cultures possess a set of rituals that commemorate an individual's transition from one social status to another Each acceptance ritual consists of three stages: separation, transition, and incorporation In the separation stage, the individual is detached from a particular place, group, or status; during the transition stage, they undergo purification and become the subject of transformative procedures; finally, in the incorporation stage, they are officially placed into a new position, group, or status.
The purpose of rituals is often to prevent unwanted changes, targeting either non-human aspects or human elements, whether individual or collective These changes can range from minor corrections aimed at restoring balance and maintaining the status quo, such as in marriage rituals, to more radical transformations that achieve a new level of equilibrium or quality within an organization, exemplified by school entrance ceremonies or promotions.
Sebelum melakukan penelitian seorang peneliti perlu menyusun suatu kerangka teori Kerangka teori disusun sebagai landasan berpikir yang menunjukkan dari sudut mana peneliti menyoroti masalah yang akan diteliti ( Nawawi, 2001 : 40 )
The article explores the performance theory as it relates to the oral traditions observed in the hattanjou iwai ceremony of Japanese culture and the tedhak siten ceremony in Javanese society.
Oral tradition encompasses a wealth of knowledge and customs passed down through generations verbally Sibarani (2012:184) examines oral tradition as a subject of study by analyzing its form through texts, co-texts, and contexts, while also exploring its content by evaluating local wisdom and norms, with a focus on its functions and meanings.
Performance reflects human life and is always adjusted to space and time The dynamics of human existence are influenced by ongoing changes within society, which are represented through the performances of its members.
According to Muleka (2014:3), performance consists of four components: composition, transmission, audience, and context The composition of oral traditions represents the performance of that tradition, indicating that performance is the tangible manifestation of an oral tradition This phase of composition leads to transmission, which is the realization of an oral tradition carried out by oral tradition artists The third component, the audience, serves as an inspiration for artists to be creative and innovative The fourth component, context, relates to the situational aspects surrounding the performance.
Menurut Tuner (1982) dan Burke (1966) dalam (Finnegan 2005:
86), performansi merupakan faktor utama dalam setiap kegitan manusia termasuk kegiatan budaya Maka performansi juga dikatakan sebagai media komunikasi atau media untuk melakukan interaksi sosial
In "The Future of Ritual" (Schechner 1993:78), it is emphasized that cultural performance can be observed, understood, and interpreted, reflecting the behaviors of individuals or groups Performance serves as the essence of culture, fulfilling various functions such as entertainment, aesthetics, the establishment or transformation of identity, community cohesion, enhancement of quality of life, education, and sacredness.
This study employs comparative analysis, a research method in the social sciences that involves comparing different societies to identify their similarities and differences, as well as to understand the underlying causes of their societal conditions (Malo Manase, 1985).
Penelitian ini dibuat dengan tujuan
1) Untuk mengetahui bagaimana performansi upacara hattanjou iwai pada masyarakat Jepang
2) Untuk mengetahui bagaimana performansi upacara tedhak siten pada masyarakat Jawa
3) Untuk mengetahui kearifan lokal yang terkandung dalam upacara hattanjou iwai pada masyarakat Jepang dan upacara tedhak siten pada masyarakat Jawa
Penelitian ini diharapkan dapat bermanfaat untuk:
1) Menambah wawasan penulis dan pembaca tentang budaya kedua masyarakat Jepang dan Jawa tentang hattanjou iwai dan tedhak siten
2) Dapat dijadikan sebagai informasi untuk penelitian lain yang berhubungan dengan ritus kelahiran masyarakat Jepang dan Jawa
The research method employed in this study is descriptive, which aims to illustrate specific social phenomena (Bungin, 2001) The author seeks to depict the performance of the hattanjou iwai ceremony in Japanese society and the tedhak siten ceremony in Javanese culture According to Koentjaraningrat (1976:30), descriptive research provides an accurate representation of individuals, conditions, or specific groups Additionally, the author utilizes comparative analysis to contrast the execution of the hattanjou iwai and tedhak siten ceremonies within Japanese and Javanese communities.
Tinjauan Pustaka Dan KerangkaTeori
In traditional Japanese society, there is a unique celebration known as Hattanjou Iwai, which is observed only once in a lifetime for children who turn one year old This ritual marks a significant milestone as it acknowledges that by this age, children have typically begun to move around and may even start walking.
This ritual is conducted to predict the future of a child In front of a baby boy, items such as an abacus, farming tools, or a brush are placed, while in front of a baby girl, items like a ruler and sewing tools are set At the age of one, babies are still innocent and unaware of the objects they reach for, allowing the ritual to effectively forecast their future.
In Japan, celebrating a baby's first birthday involves not only a grand party with cake and candles but also a unique tradition where some parents encourage their child to walk alone while carrying a 1.8-kilogram mochi on their back Although the baby doesn't need to be able to walk with the mochi, this practice symbolizes the family's wish to bestow sacred strength and blessings for the child's life ahead.
Sedangkan pada masyarakat jawa acara ini disebut tedhak siten
Tedhak siten, derived from the Javanese words "tedhak," meaning to descend, and "siten," from "siti," meaning earth, is a traditional life cycle ceremony that commemorates a baby's seventh day of birth This ritual serves to introduce the infant to the earth, symbolizing a connection to the land they will inhabit, with the hope that they will experience a peaceful, safe, and prosperous life in the future.
The "turun tanah" ceremony, held when a baby is seven months old, marks the child's first connection with the earth and involves various foods and fruits as offerings During the ceremony, the child is placed in a cage filled with different objects, such as money, pencils, rice, glass, and knives The item the child selects is believed to determine their future skills and profession; for instance, choosing a pencil suggests a future as a writer or office worker (Nasruddin and Sudarsono, 2008: 180-181).
Van Gennep, as cited in Dhavomony (1995:179), explains that all cultures possess a set of rituals that commemorate an individual's transition from one social status to another Each acceptance ritual consists of three stages: separation, transition, and incorporation During the separation stage, the individual is removed from a particular place, group, or status In the transition stage, the individual undergoes purification and becomes the subject of transformative procedures Finally, in the incorporation stage, the individual is officially placed into a new position, group, or status.
The purpose of these rituals is typically to prevent unwanted changes, targeting either non-human aspects or human elements, whether individual or collective These changes can range from minor adjustments aimed at restoring balance and maintaining the status quo, as seen in marriage rituals, to more radical shifts that achieve a new level of equilibrium or even a new quality within an organization, such as in school admissions or promotions.
Sebelum melakukan penelitian seorang peneliti perlu menyusun suatu kerangka teori Kerangka teori disusun sebagai landasan berpikir yang menunjukkan dari sudut mana peneliti menyoroti masalah yang akan diteliti ( Nawawi, 2001 : 40 )
The article examines the performance theory as it relates to oral traditions in Japanese hattanjou iwai ceremonies and Javanese tedhak siten rituals It highlights the cultural significance and practices associated with these traditional events within their respective communities.
Oral traditions encompass a wealth of knowledge and customs passed down through generations verbally According to Sibarani (2012:184), the study of oral traditions involves examining their forms by analyzing texts, co-texts, and contexts, while also exploring their content to uncover local wisdom and norms, with a particular focus on their functions and meanings.
Performance reflects human life and is always adjusted to space and time The dynamics of human existence are colored by ongoing changes within society, which are illustrated through the performances of its members.
According to Muleka (2014:3), performance consists of four components: composition, transmission, audience, and context The composition of oral traditions represents the tangible manifestation of these traditions This composition phase leads to transmission, which is the realization of oral traditions executed by traditional artists The audience plays a crucial role by inspiring artists to be creative and innovative The fourth component, context, pertains to the situational aspects surrounding the performance.
Menurut Tuner (1982) dan Burke (1966) dalam (Finnegan 2005:
86), performansi merupakan faktor utama dalam setiap kegitan manusia termasuk kegiatan budaya Maka performansi juga dikatakan sebagai media komunikasi atau media untuk melakukan interaksi sosial
In the book "The Future of Ritual" (Schechner 1993:78), it is stated that cultural performance can be observed, understood, and interpreted, reflecting the behaviors of individuals or groups Performance is the essence of a culture, serving multiple functions: entertainment, aesthetics, identity establishment or transformation, community unification, enhancement of quality of life, education, and sacredness.
This study employs comparative analysis, a method in social sciences that involves comparing different societies to identify their similarities and differences, as well as to understand the underlying causes of their social conditions (Malo Manase, 1985).
Tujuan Dan Manfaat Penelitian
Penelitian ini dibuat dengan tujuan
1) Untuk mengetahui bagaimana performansi upacara hattanjou iwai pada masyarakat Jepang
2) Untuk mengetahui bagaimana performansi upacara tedhak siten pada masyarakat Jawa
3) Untuk mengetahui kearifan lokal yang terkandung dalam upacara hattanjou iwai pada masyarakat Jepang dan upacara tedhak siten pada masyarakat Jawa
Penelitian ini diharapkan dapat bermanfaat untuk:
1) Menambah wawasan penulis dan pembaca tentang budaya kedua masyarakat Jepang dan Jawa tentang hattanjou iwai dan tedhak siten
2) Dapat dijadikan sebagai informasi untuk penelitian lain yang berhubungan dengan ritus kelahiran masyarakat Jepang dan Jawa.
MetodePenelitian
The research method employed in this study is descriptive, which aims to depict specific social phenomena (Bungin, 2001) The author seeks to illustrate the performance of the hattanjou iwai ceremony in Japanese society and the tedhak siten ceremony in Javanese culture According to Koentjaraningrat (1976:30), descriptive research provides the most accurate representation of individuals, situations, or specific groups Additionally, the author utilizes comparative analysis to contrast the execution of the hattanjou iwai and tedhak siten ceremonies in Japanese and Javanese communities.
The research method employed is a literature study, which involves gathering data from written sources, particularly archives and books that discuss opinions, theories, arguments, laws, and other relevant issues related to the research topic.
Selain mengumpulkan dan memanfaatkan buku-buku, penulis juga mencari data-data dari situs internet dengan mencantumkan tanggal kapan data-data tersebut diperoleh.
PERFORMANSI HATTANJOU IWAI PADA MASYARAKAT
Performansi Pelaksanaan Upacara Hattanjou Iwai
Hattanjou iwai, or the first birthday celebration, is a significant birth ritual in Japanese culture This tradition is celebrated only once in a lifetime for all children who reach the age of one The first birthday holds great importance in a person's life, marking a special milestone in their early development.
This practice dates back to the Heian period and World War II, a time when infant mortality rates were alarmingly high Many children struggled to survive, with numerous fatalities occurring at birth or shortly thereafter, and few infants reaching the age of three Celebrating the survival of a child during their first year was considered a significant milestone.
(http://publications.nichibun.ac.jp/region/d/NSH/series/symp/2015-03-
By performing this ritual, parents aim to bless their children with health, nourishment, and qualities such as perfection, harmony, peace, smoothness, completeness, satisfaction, and integrity This rite is not only a form of gratitude to the deity but also serves to predict the baby's future.
On a child's first birthday (hattanjou iwai), they are traditionally given a pair of red and white rice cakes known as tanjo mochi This celebratory mochi has various names; in Kyushu, it is referred to as Mochi Fumi However, across Japan, it is commonly called "Shoi" or "Seoi" Mochi, as well as Issho Mochi (一升餅) The term 一升 represents an ancient Japanese liquid measurement equivalent to 1800 cc or approximately 1.8 kg Additionally, 一升 is pronounced the same as 一生 (seumur hidup), leading to its alternate writing as “一生餅.”
Karakter kanji untuk issho ( 一 生) yang berarti seumur hidup, melambangkan keinginan bahwa anak tersebut tidak akan mengalami kesulitan dalam hal makanan sepanjang hidupnya
The child carries the issho mochi on their back or shoulder, wrapped in a furoshiki, a traditional cloth used like a backpack Placing the mochi on the child's back symbolizes the attachment of a new spirit to their body For girls, a waraji (straw sandal) may be placed on the mochi, which they then step on The mochi is inscribed with kotobuki (wishes for longevity) and the child's name, celebrating the hattanjou iwai After the mochi is secured, parents guide their child in walking; while one-year-olds can walk independently, those who have started walking before the hattanjou iwai are believed to leave home when they grow up Parents play a crucial role not only in guiding their child but also in preventing them from walking too smoothly.
Terkadang dengan sengaja orang tua mendorong sang anak agar tidak berjalan lancar
When children begin to walk, their speed can be a concern In Japanese tradition, during the hattanjou iwai celebration, adults may gently push children to encourage them to fall, or they may drop small mochi cakes for the children to pick up This practice reflects the belief in Japanese culture that children who grow and develop quickly are referred to as "oni ko," or "demon children."
The event of a child falling during the hattanjou iwai ceremony is known as yaku otoshi This tradition symbolizes the spiritual cleansing of the child through the act of falling with rice cakes Additionally, it reflects parents' intention to teach their children that life is filled with challenges and ups and downs, rather than being a smooth journey.
The erabitori ritual is a significant part of the hattanjou iwai (first birthday) ceremony, where the child is encouraged to select from various objects placed before them The first item the child picks is believed to predict their future career or field of work, reflecting their destined path in life.
Hattanjou iwai merupakan perayaan unik tradisional yang dilaksanakan masyarakat Jepang secara Shinto Selain bentuk syukur kepada Dewa upacara ini juga dilaksanakn untuk meramalkan masa depan si bayi
Untuk mengetahui bagaimana performansi upacara hattanjou iwai dilaksanakan berikut akan dijelaskan
The Hattanjou Iwai ceremony takes place in a simple setting, typically within the home, and is celebrated when a child turns one year old At this age, a child is considered capable of walking independently Since a one-year-old is still innocent and unaware of the items they grasp or their future, the ritual includes elements of fortune-telling for their future during the Hattanjou Iwai ceremony.
Audiens atau partisipan yang hadir pada upacara hattanjou iwai adalah:
Bayi yang berulang tahun yang pertama tersebut yang menjadi tuan dalam upacara ini Karna bayi inilah yang akan menjalani serangkaian upacara hattanjou iwai
Selain itu juga kedua orang bayi memiliki peran yang sangat penting, karena orang tua si bayi yang akan membimbing si bayi menjalankan proses upacara hattanjou iwai tersebut
Guests at the event participated in the hattanjou iwai ceremony by throwing small mochi at the baby, a tradition aimed at preventing the child from walking too soon They also joined in prayers for the baby's safety and peace, wishing for a prosperous and harmonious life in the future.
Dalam teorinya Van Gennep dalam Situmorang (2000 : 30) dikatakan
“Li Rites de passadge” atau dalam bahasa Jepang disebut Tsuka Girei
Tsuka, meaning gradual or stages, combined with Girei, which signifies ceremony or celebration, leads to the understanding that Tsuka Girei refers to the celebrations conducted in stages, beginning from the process of birth and culminating in deification.
The life cycle in Japanese society is deeply connected to the Japanese perspective on spirits, shaped by traditional beliefs influenced by Shinto and Buddhism According to Tsuboi Yobumi in Situmorang (2000:30), this belief system represents a Buddhist framework that has been adapted to the natural conditions of Japan.
Tsuboi elaborates on the thoughts of Yanagita Kunio (1875-1962), who proposed that humans possess a soul that enters the body at birth and departs at death This soul undergoes a journey resembling a counterclockwise motion, experiencing transformations from impurity to purity with the aid of rituals and offerings (kuyo) The journey of the human soul begins at the moment of birth.
At birth, a person is enveloped in impurities, as the mother's blood remains on their body, leading to a state of spiritual instability This lability persists until adulthood and continues as long as the individual remains in this state of impurity The condition gradually diminishes through various life events and rituals.
According to Situmorang, Hamzon (2006: 42-43), traditional Japanese beliefs distinguish between nature spirits and human spirits Human spirits are further categorized into the spirits of the living and the spirits of the deceased The spirits of the living are referred to as human spirits, while nature spirits are associated with animism, where all these spirits are believed to possess mysterious powers.
Performansi Pelaksanaan Upacara Tedhak Siten
The Tedhak Siten ceremony is a traditional event practiced by the Javanese community, rooted in the heritage of their ancestors This tradition continues to be observed due to the meaningful values and benefits it offers to the society Tedhak Siten, often referred to as the "grounding" ceremony, symbolizes a significant cultural rite of passage for Javanese individuals.
At the age of seven months, or 7x35 days, infants begin to be guided in walking, marking an important developmental milestone This stage, known as "tedhak siti" in Javanese, signifies the child's first steps on the ground, emphasizing the significance of early mobility in their growth journey.
The tedhak siten ceremony, traditionally practiced by Hindu followers, reflects the cultural influence of Hinduism in Indonesia As Hinduism evolved in the region, Indonesian society, particularly the Javanese community, embraced various cultural elements due to their open-minded approach towards other traditions.
Before the Tedhak Siten ceremony takes place, various preparations are made by the family and close neighbors With joy and sincerity, they come together to organize everything needed for the event This collaborative effort fosters communication and storytelling among neighbors and relatives, creating an atmosphere of openness and strengthening familial bonds, resulting in a warm and friendly environment.
Essential preparations for the ceremony include gathering the necessary supplies Some tasks are completed the day before, while others are finalized on the morning of the event The ceremony begins with the mother holding the baby in the designated room, followed by a greeting and expressions of gratitude to the guests, represented by the baby's midwife or the person who assisted with the birth.
Kemudian akan dilanjutkan dengan doa berupa doa syukur pujian dan permohonan
After the opening remarks and prayers, the ceremony continues with the child's parents guiding their child to walk over a sticky rice cake called jadah, which is made from steamed glutinous rice The jadah is arranged in seven colors, transitioning from dark to light With their parents' assistance, the child struggles to navigate through the sticky cake.
This stage symbolizes hope for children to navigate the challenges they will encounter in life The colors represent the various choices and obstacles they will face The arrangement of colors from dark to light signifies that the problems a child will confront range from severe to minor, illustrating that no matter how difficult the issues may seem, there is always a light or solution at the end.
The next step involves the child ascending a staircase made of sugarcane, guided by their parents The child climbs each of the seven steps, which hold cultural significance in Javanese tradition, symbolizing important stages in life.
"Antebing kalbu," or steadfastness of heart, signifies the importance of instilling strong determination and resolute spirit in children as they navigate life's challenges The metaphor of climbing a sugarcane ladder represents the journey children undertake to reach their goals, and when they succeed, it brings immense joy to their parents.
Karena tahapan ini mempunyai makna akan perjuangan anak dalam hidupnya yang diharapkan makin lama akan semakin berprestasi
Each step a child takes on the staircase symbolizes the ongoing crises they face Successfully climbing each step signifies their ability to overcome life's challenges and ultimately achieve their dreams (Wiyono, 2008: 22)
After descending the stairs, the child must sift through the sand with their feet, a practice known in Javanese as "ceker-ceker," which translates to searching for food This activity is intended to help the child learn to meet their future needs for sustenance.
The child is placed in a decorated chicken coop filled with various valuable and useful items These items are presented to the child for selection, with particular emphasis on the first object chosen This moment is significant, as it is believed by the community to predict the child's future career or profession.
The curved chicken coop symbolizes the world that the child will enter, representing their future journey in life This coop is a metaphor for society, emphasizing the importance of adapting to and adhering to established rules Additionally, the coop is adorned with yellow palm leaves, which signify honesty.
During the ceremony, the child's father or grandfather distributes "udik-udik," which consists of coins mixed with yellow rice placed in a dish for attendees Guests eagerly compete to collect these coins, symbolizing the parents' hope that their child will have an easy time finding fortune in adulthood and will learn to share with those in need.
After the completion of the sebar udik-udik ceremony, the child is bathed with a floral bath, a significant ritual in Javanese culture that symbolizes purification as one enters a new phase of life The act of bathing the child with flower petals is intended to free them from any impurities for a brighter future Once the bathing ritual is complete, the child is dressed in beautiful clothing to ensure they are visually appealing and favored by everyone This bathing ceremony marks the conclusion of the entire tedhak siten ritual.
Perbandingan Performansi pelaksanaan UpacaraHattanjou Iwai
HATTANJOU IWAI PADA MASYARAKAT JEPANG DAN UPACARA
TEDHAK SITEN PADA MASYARAKAT JAWA 3.1 Pengertian kearifan lokal
Local wisdom represents the cultural values that can be utilized to govern society wisely It serves as a foundation for shaping national character, drawing from the values and norms inherited from ancestors A nation relies on its local wisdom to empower its community, fostering peace and enhancing well-being.
Local wisdom refers to the concept of wisdom that is rooted in specific communities, encompassing ideas and knowledge that are wise, valuable, and noble It represents the beliefs and practices upheld by members of a society, reflecting their cultural heritage and ethical values.
Sibarani (2014:180) mengatakan bahwa, kearifan lokal adalah kebijaksanaan dan pengetahuan asli suatu masyarakat yang berasal dari nilai leluhur tradisi budaya untuk mengatur tatanan
KEARIFAN LOKAL DALAM UPACARA HATTANJOU
Pengertian kearifan Lokal
Local wisdom represents the cultural values that can be utilized to guide society in a wise manner It serves as a foundation for shaping national character, rooted in the values and norms inherited from ancestors A nation relies on its local wisdom to empower its community, fostering peace and enhancing well-being.
Local wisdom refers to the concepts and knowledge that are rooted in a specific community, characterized by wisdom, good values, and noble behavior It encompasses the collective understanding and practices of community members, reflecting their cultural heritage and ethical principles.
Local wisdom, as defined by Sibarani (2014:180), refers to the original knowledge and wisdom of a community derived from ancestral cultural values that govern societal order This concept extends beyond mere cultural values; it emphasizes the utilization of these values to enhance community life, promote well-being, and foster peace.
Menurut Sibarani (2014:129) bahwa kearifan lokal merupakan milik manusia yang bersumber dari nilai budayanya sendiri dengan menggunakan segenap akal budi, dan pengetahuannya untuk bertindak dan bersikap terhadap lingkungan sosialnya
Local wisdom refers to the knowledge and practices of individuals and communities grounded in traditional philosophies, ethical values, and behaviors aimed at sustainably managing natural, human, and cultural resources This wisdom does not emerge overnight; it is the result of a lengthy process that ultimately proves beneficial for local communities Its tested effectiveness contributes to local wisdom becoming a deeply rooted cultural tradition that is integral to the lives of the people.
3.1.1 Kearifan lokal Dalam Upacara Hattanjou iwai
Every nation possesses a culture that reflects its noble values, which must be preserved to ensure their sustainability Key cultural elements that need to be maintained include language, folklore, customs, and the arts.
Japan is a developed nation that steadfastly upholds its local wisdom and cultural values Despite its remarkable industrial strength and status as a modern country, Japan successfully preserves its traditional heritage The Japanese people are renowned for their deep love and appreciation for their culture, which plays a vital role in maintaining their unique identity amidst rapid modernization.
One enduring cultural practice in Japan is the ritual surrounding childbirth, particularly the hattanjou iwai, or first birthday celebration This traditional ceremony is a significant rite of passage for Japanese families, highlighting the importance of celebrating a child's first year of life During the hattanjou iwai, parents honor this special occasion by presenting their children with a traditional red and white birthday cake known as tanjo mochi, symbolizing good fortune and health.
Adapun nilai-nilai kearifan lokal yang terkandung dalam upacara hattanjou iwai (ulang tahun pertama) ini, yaitu:
Upacara hattanjou iwai yang dilakukan masyarakat Jepang mengandung nilai religious Karena kepercayaan masyarakat
Japan, influenced by Shinto beliefs, views the cycle of life as intrinsically connected to the concept of spirits It is believed that a spirit enters the human body at birth and departs at death Throughout life, the spirit undergoes a transformative process, transitioning from impurity to purity in various conditions.
In every stage of transformation, rituals are essential to gain supernatural strength for salvation The transition from one phase to another is viewed as a vulnerable period, necessitating prayers or events to seek blessings during this time (Situmorang and Rospita Uli, 2013:39).
The Hattanjou Iwai ceremony is a heartfelt expression of gratitude from parents to the deity for the protection and growth of their child throughout the year This ritual also serves as a means to convey prayers and hopes for the child's lifelong blessings of health, prosperity, completeness, and well-being.
The hattanjou iwai ceremony serves to introduce a child to their social environment, expanding their recognition beyond just their parents Through this ritual, the child becomes acquainted with their extended family and the broader community, fostering social connections from an early age.
Children will be introduced to the Earth, the place of their birth and existence, as it provides all their life necessities As they grow, they are supported not only by people but also by nature The sunlight and rain nourish the land, while trees and plants produce fruit, contributing to their development.
Nature nurtures diverse forms of life and supports humanity's growth As we celebrate a child's healthy development, it's essential to reflect on and appreciate the daily gifts we receive from nature Therefore, children must also learn to preserve and maintain the balance and harmony between the natural world and humanity.
Currently, the hattanjou iwai ceremony is primarily celebrated by immediate family members, including parents, grandparents, and other close relatives In some families, the celebration is limited to just the father, mother, and children.
Upacara hattanjou iwai memberikan banyak nilai pendidikan kepada anak tentang segala sesuatu dalam kehidupan Dari setiap tahap dijadikan sebagai simbol dan lambang yang bermakna positif
Dan dapat dijadikan sebagai pelajaran yang baik untuk menjalani hidup bagi sang anak kelak dimasa mendatang
This ceremony teaches children the importance of independence and instills the understanding that life is filled with ups and downs It emphasizes resilience and the necessity of persevering through life's challenges.