188
M. S. Sinapoy and S. Djalante
Furthermore, the ancak ceremony is a communal ritual. This activity is carried out
jointly using various equipments. The ancak ceremony is often called “bebalian”;
bebalian contains offerings with simple sequences. The offerings are made from a
series of young coconut leaves containing a series of flowers and bananas, yellow rice,
white rice, incense, and others. All of them are supporting equipment in the series of
ancak ceremonies, beginning with the making of ancak places. All equipment and
offerings that will be offered are put on wood placed on the border of the village or
the entrance gate. This activity has become a tradition of conducting prayer together
led by a sandro who plays a role in providing service to the community, especially
in the rituals of salvation. The purpose of this arrived ancak ceremony is to provide
protection to the public from epidemics and various negative effects caused by nature
or humans.
And the ceremony to arrive at separation is actually also a ritual that requires for a
person or group of people to be peaceful and safe both in work and in other forms of
activity. This ceremony is also very related to the activities of fishing communities
that are thick with sea salvation ceremonies. This ceremony is carried out if family
members or the fishing community will carry out fishing activities which are of
course up to the night; according to the local community’s trust, it is necessary to
carry out a ritual of salvation which in the local language is often called a separate
ceremony (tiba pisah).
Then, local wisdom that is socially meaningful is marked at the Teacher’s Pillar
ceremony. This ceremony is done when it will make a home for those who have
a family. In making their house do it by mutual cooperation and the shape of the
house they made looked rectangular viewed from front to back. This teacher’s pole
is usually placed in the number two position seen from the left on the second pole
line from the front. The installation of the teacher’s pole is carried out by certain
people only, namely those who have spiritual deepening and also know the occult.
The function of the teacher’s pole is to support the house and magically is also a
tool to keep the house from negative things. When carelessly using mangrove wood,
the wood is easily brittle. People believe it will bring disaster to the occupants of
the house. The occupants of the house will also suffer greatly from diseases that are
unrecognized; in other cases, there can also be consecutive accidents. The teacher’s
pole (tiang guru) also has a central function in every traditional or religious ceremony.
The entire ritual procession in the house is a symbol that the ancestors of the Bajo
have come down and attended the ceremony. Even though the science is progressing,
local knowledge about the natural phenomena possessed by the Bajo community is
still a reference for them in living life at sea.
Strategic Community of the Bajo Tribe in Facing Climate Change
The recent increase in extreme weather/climate events and climate-related disasters
(such as floods, landslides, tornadoes) has forced us to try to understand what is really
happening to the earth and our environment. Related to this matter through the United
Nations Convention (1990) on climate change which states, “Climate change means
a change of climate which is attributed directly or indirectly to human activities that
alters the composition of the global atmosphere and which is in addition to natural
M. S. Sinapoy and S. Djalante
Furthermore, the ancak ceremony is a communal ritual. This activity is carried out
jointly using various equipments. The ancak ceremony is often called “bebalian”;
bebalian contains offerings with simple sequences. The offerings are made from a
series of young coconut leaves containing a series of flowers and bananas, yellow rice,
white rice, incense, and others. All of them are supporting equipment in the series of
ancak ceremonies, beginning with the making of ancak places. All equipment and
offerings that will be offered are put on wood placed on the border of the village or
the entrance gate. This activity has become a tradition of conducting prayer together
led by a sandro who plays a role in providing service to the community, especially
in the rituals of salvation. The purpose of this arrived ancak ceremony is to provide
protection to the public from epidemics and various negative effects caused by nature
or humans.
And the ceremony to arrive at separation is actually also a ritual that requires for a
person or group of people to be peaceful and safe both in work and in other forms of
activity. This ceremony is also very related to the activities of fishing communities
that are thick with sea salvation ceremonies. This ceremony is carried out if family
members or the fishing community will carry out fishing activities which are of
course up to the night; according to the local community’s trust, it is necessary to
carry out a ritual of salvation which in the local language is often called a separate
ceremony (tiba pisah).
Then, local wisdom that is socially meaningful is marked at the Teacher’s Pillar
ceremony. This ceremony is done when it will make a home for those who have
a family. In making their house do it by mutual cooperation and the shape of the
house they made looked rectangular viewed from front to back. This teacher’s pole
is usually placed in the number two position seen from the left on the second pole
line from the front. The installation of the teacher’s pole is carried out by certain
people only, namely those who have spiritual deepening and also know the occult.
The function of the teacher’s pole is to support the house and magically is also a
tool to keep the house from negative things. When carelessly using mangrove wood,
the wood is easily brittle. People believe it will bring disaster to the occupants of
the house. The occupants of the house will also suffer greatly from diseases that are
unrecognized; in other cases, there can also be consecutive accidents. The teacher’s
pole (tiang guru) also has a central function in every traditional or religious ceremony.
The entire ritual procession in the house is a symbol that the ancestors of the Bajo
have come down and attended the ceremony. Even though the science is progressing,
local knowledge about the natural phenomena possessed by the Bajo community is
still a reference for them in living life at sea.
Strategic Community of the Bajo Tribe in Facing Climate Change
The recent increase in extreme weather/climate events and climate-related disasters
(such as floods, landslides, tornadoes) has forced us to try to understand what is really
happening to the earth and our environment. Related to this matter through the United
Nations Convention (1990) on climate change which states, “Climate change means
a change of climate which is attributed directly or indirectly to human activities that
alters the composition of the global atmosphere and which is in addition to natural