Tradition and Religion in the Blood Show of Tongkonan

Susia Kartika Imanuella

and M. Yoesoef

Department of Literature, University of Indonesia, Jalan Dr. Sam Ratulangi No. 139, Kendari, Indonesia

Department of Literature, University of Indonesia, Depok, West Java, Indonesia

Keywords: Mangrara Banua, Oral tradition, Toraja, Change, Christianization.

Abstract: Torajanese who once grows up as a primary oral society, tied with ancient traditions, especially in the form

of ceremony. One of them, which still has an important role in the society, is consecration ceremony of

Tongkonan named Mangrara Banua. However, in process of its implementation now, Mangrara Banua is

changed by Christianity, which has replaced role of Aluk Todolo as original religion of the society. It is not

only the switch from Aluk Todolo to Christian, but also modernization that impact Torajanese lifestyle is

also affect change of the forms of ceremony in Toraja, especially Mangrara Banua. Therefore, through

method of ethnography that covering interviews, observations, and participations, collected data is expected

to be able to give a new understanding about social and cultural life of Torajanese through the consecration

ceremony. Christianization and modernization not only impact transformation or process of the ceremony

implementation, but also oral sources that publishing the local wisdom that is endowed by ancestors.

Tradition and changes are two things that difficult to be separated. In one hand, tradition make the changse

as effort to struggle in the middle age of development, but on the other hand, changes often blur 'soul' as the

spirit in tradition.

1 Tongkonan AND ITS

CONSECRATION CEREMONY

Like a series of pictures in an album, oral tradition

keeps a number of memory about human experience

that is shown through the speech of its speaker. The

memory about life experience of a group of people

which is endowed through generations, form in

wealth of speech in its oral tradition. However,

Torajanese save their collective memory not only in

oral speeches inherited hereditary, but also form in a

building called Tongkonan.

Tongkonan is commonly known as Toraja

traditional house which form is unique and typical.

One of the Tominaa (the leader of ritual) called Ne'

Tato, define Tongkonan as center of the all life of

Torajanese. Marla Tandirerung, an expert of Toraja

culture as well as maintainer of Tongkonan in Buntu

Pune expresses, Tongkonan is initially mention for

traditional house of Toraja functioning as center of

tradition government as well as executor of tradition

rules. This type of Tongkonan recognized with the

title Tongkonan Layuk and Tongkonan

Kaparengesan, where both share similar importance

of role as creator as well as rule executor of tradition

in each region in Toraja.

The role and function of Tongkonan oblige

implementation of consecration ceremony after the

Tongkonan is set up or renovated. The consecration

ceremony is later known as Mangrara Banua.

Tongkonan Layuk and Kaparengesan that having

function of tradition require responsibility to held

Mangrara Banua for three days. While for the type

of Tongkonan Batu A'riri without any role in

governance and stands as Tongkonan familiarity is

conducted Mangrara Banua only for one day.

Implementation process of consecration ceremony is

adapted to the role and function from every

Tongkonan.

According to the statement of Ne' Tato who

takes responsibility to lead the ceremony of

Mangrara Banua, the consecration ceremony

becomes a rite to initiate the status of a 'building'

become a Tongkonan that having important role in

Torajanese life, not only as a place to held

traditional ceremonies, but also functioning as the

marker of social status of the owner in society.

Mangrara Banua now still become a conviction to

be done, though various forms of modernizations

412

Kartika Imanuella, S. and Yoesoef, M.

Tradition and Religion in the Blood Show of Tongkonan.

DOI: 10.5220/0009903900002480

In Proceedings of the International Conference on Natural Resources and Sustainable Development (ICNRSD 2018), pages 412-421

ISBN: 978-989-758-543-2

now start to give influence to the form of this

ceremony.

Ne’ Tato, an imam or priest of Aluk Todolo

(traditional religion of Torajanese ancestor which

generally covered rules and stages in a ceremony)

who is still loyal to keep up his ancestors’ religion,

explains that now Torajanese started to execute

Mangrara Banua in a new form, which mix the

original religion of ancestors with official religions,

such as Catholic and Christian. This condition

exactly impacts the form of the Mangrara Banua

itself. Additionally, the whole ceremony which

initially lead by an imam called Tominaa (Literally

means ‘the wise man’, but generally defined as

ceremony speaker and act as special figure in Aluk

Todolo), now has to be replaced by priest or pastor

as leader in Christianity. It does not mean to

disregard rule of the ancestors, but the mixing

between this tradition and religion shows effort of

Torajanese to keep up the role and function of

tradition as a media to transmit the collective

memory.

The conforming that is conducted by Torajanese

to this oral tradition becomes a way out to perpetuate

the wealth of heritage that is packed in consecration

ceremony of Tongkonan. Needs and dependency of

existence from Tongkonan in every trips of

Torajanese life as a group of society, make this oral

tradition will be remain as a part that is going to

continuously perfecting the ‘life’ in Tongkonan. The

form of Mangrara Banua in Christian version

becomes material of my study to understand the role

and function from this oral tradition for the

Torajanese.

2 Mangrara Banua IN TERM OF

Aluk Todolo

Every steps of structured ceremony adapted to the

variance of status and function of Tongkonan in the

society. Ne' Tato, who responsible to lead Rambu

Tuka’ (thanksgiving ceremony)

ceremonies in Toraja

explain that according to Aluk Bangunan Banua

(Rules and Laws of House Construction) in term of

Aluk Todolo, the construction process of Tongkonan

should be started with ceremony. Not only during

the construction process, but since the process of

hewing trees in the forest, the ceremony must be

done first.

Trees that growing in forest become one of the

subsistence source for Torajanese. After the trees cut

away, they are not automatically considered as dead

object, but process of subsistence that coming from

the tree moved into the form of Tongkonan. Woods

which used to build Tongkonan are expected to

continuously give the life for every human who lives

in it. Therefore, every process of hewing the trees to

build a house, it must be started a ceremony by

offering a chicken as a sacrifice to deata (gods),

preserver of nature.

After that, the woods that had been cut away

moved to the location of construction process that is

also followed by the ceremoniously of

ma'palimbong/mangrampun kayu by offering a pig.

The ceremony marks every steps of construction of

the Tongkonan start from the retrieval of wood in the

forest until the process of the consecration before

Tongkonan is used. However, Ne' Tato added, since

the construction of Tongkonan had used the wood

from outside the region of Toraja, some steps are

needless and eliminated slowly.

Recognized by Mr. Layuk, one of the owner of

noble Tongkonan (Tongkonan Layuk) in Kesu’

region, now the ceremony allocate for consecration

of Tongkonan Layuk held for three days. Even

though some of the owners of Tongkonan Layuk and

Tongkonan Kaparengesan still following Aluk

Todolo which means still executing many

ceremonies of preparations before Mangrara Banua

start. As Mangrara Banua ceremony for Tongkonan

Garu'ga's that is conducted by family of Tombi

Sarungallo which is done in some steps as

following:

2.1 Ma’pallin

First day preparation ceremony, that is rite of shrift

for all members of family, in order to not to be

inhibition in construction process of the Tongkonan.

2.2 Tama pangala’ : Manglelleng

Tama pangala’ is the rite of appealing to God,

specifically to Puang Panggala/god of inhabitant

forest, in order to ask permission to cut away the

trees for Tongkonan necessity. Before taking the

trees, offerings of bamboo rice called piong and also

give the chicken to the custodian of forest so that he

allows to cut away the wood. Then all woods that

are needed can be taken.

2.3 Makaroen-roen manuk (I)

The next day people offering chicken in order to

remember the spirits of ancestors who had become

gods of all the inhabitants of the village where

Tongkonan would be built.

Tradition and Religion in the Blood Show of Tongkonan

413

2.4 To’tarampak: Anak papa

(manurun)

All plants including bamboo belong to God, humans

only maintain and wait on earth. Therefore, on the

fourth day of the ceremony they must ask God

before cutting down the bamboo so that the miang

(resembling powder that comes out from bamboo)

does not bring itching to the workers who built the

Tongkonan.

2.5 Ma’pati

Asking for safety of the workers because they using

some types of keen/sharp objects in working for the

house.

2.6 Mangngono'anak papa

Likewise in arranging bamboo roofing material, so

that all workers are protected from slicing bamboo

roofs.

2.7 Makaroen-roen manuk (II)

In the next evening chicken are offered and

dedicated to remember the late ancestors of

Tongkonan.

2.8 Mangrondon / Tama gandang /

Barung-barung dipabendan

 Mangrondon: Asking God's help to set up a hut for

the materials

 Tama gandang: Drum is sounded to call all clumps

of families.

 Barung-barung dipabendan: Setting up the special

hut in the area of previous house (for renovated

one) as the place to cook for the workers.

2.9 Mapate'dek

Asking for blessing and God's protection for the

house so that it set up steadily.

2.10 Mapatete pa' (chisel)

Asking for workers safety in chiseling the wood and

out of danger or wound because chisel.

2.11 Ma’kala'ka

Asking for the finished material to be well

connected one with the other so that house stands up

steady.

2.12 Ma'padudung

Asking for more blessing from God so all the masts

stand up steady as its steady symbolize unity and

overflows of God's blessing for all family member

of Tongkonan.

2.13 Mangosok sangkinan

Asking for a steady Tongkonan, which also

symbolize growth of family clump and abundant

blessing.

2.14 Mangrinding (ma'kemun rinding)

Gaining strength and well-formed wall of the house.

Its strong and orderly symbolize unity of Tongkonan

and protected from various bad things.

2.15 Ma'telang para

Asking so that rack in front of house which contains

chicken carving and engraving of pa'bareallo:

Chicken symbolize the tenacity and hard work.

Bareallo (engraving in the form of sun) symbolize

Tongkonan to be light for all inhabitant of the village

and society.

2.16 Ma’kasoi

Asking so that the beams as a mixture of neatly

placed bamboo roofs be installed properly.

2.17 Massalli

The strong floor and orderly house symbolize

gathering of family of steady and harmonious

Tongkonan.

2.18 Ma'karoen-roen bai (III)

Rite of offering pigs to remember the late ancestors

from Tongkonan.

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2.19 Massomba a'riri posi'

Pillar that is set up in the middle of the building

symbolize that the house is a Tongkonan

Kaparengesan.

2.20 Ma’tarampak

The first day of Mangrara Banua named

Ma'tarampak, is ceremony that marking installation

of small roofs which is commonly made from small

size of bamboo called tallang and usually compiled

tidy and orderly, named papa dirassa. It is a level

symbol of family in the Tongkonan, from small or

poor ones to the rich and wise, who keep together as

family of Tongkonan. Continued with massomba

tedong at night, people conducted the ceremony of

buffalo ancestry to find the color of buffalo to be

dedicated to thanksgiving ceremony of the

Tongkonan.

2.21 Allona = ma'papa

Allona is the second day of Mangrara Banua when

bamboo roof is installed. In order to set it powerfully

and orderly, then it performed by the worshipping

God. Roof installation becomes symbol of all levels

of family in the Tongkonan are protected by God

orderliness in their life as a big family.

2.22 Ma’bubung

The third day of the Mangrara Banua ceremony, the

installation of the roof of the house ridge - which

had been installed earlier in the day, as a symbol of

the perfection of the building as well as the

perfection of life experienced by all members of the

Tongkonan.

2.23 Mantanan sendana (on the east side

of Tongkonan)

It is also held in the third day of ceremony, when a

tree named sendana is planted as symbol that the

construction process of the Tongkonan is over.

2.24 Mendio'bugi': Thanksgiving at a

Big Party/ Happiness

Everyone comes with glutinous rice and chicken,

and also piong (sticky rice cooked in bamboo) as a

symbol of gratitude and joy.

3 Mangrara Banua COVERED IN

CHRISTIANITY

Differ to the ceremony of Tongkonan Garu'ga, the

ceremony that has been held for Tongkonan

Rampunan in Luak is arranged in an order that is

adapted to the Christian context wit a simpler stage,

especially at the preparation stages, as follows:

3.1 Manta'da: Phase of 'cleansing' to

Enter the Consecration Ceremony

The stage on the first day before entering the main

ceremony of Mangrara Banua called Manta'da. In

Aluk Todolo, this stage is cleansing process carried

out for days, by offering sacrificial to the deata and

late ancestor as a form of apology for any mistakes

which is made during the construction process of

Tongkonan, and also asking for permit to be able to

held the main ceremony of Tongkonan. Although in

the Christian version this ceremony only runs for

one day, the Aluk Todolo concept above is still

interpreted by Torajans who have embraced

Christianity. For them the process of 'cleansing' is

not only applied to Tongkonan and the surrounding

environment, but also applies to every family

member who is involved in the construction process

and in the consecration ceremony.Manta'da stage is

no longer preceded with rite of worshipping deata

and ancestors as in ceremony of Aluk Todolo's

version. Manta'da which was held for the house of

Nek Roswita in that morning, started by a worship

that is led by a Pastor from one of Toraja church in

Makale. The worship lasted about one hour, with

worship services almost the same as Sunday worship

in the church.

3.2 Ma’tarampak: Blood and Party

Ma'tarampak is the installation process of bottom

roof of Tongkonan. This process actually had been

completed long before Mangrara ceremony was

held. But, officially Ma’tarampak is the day to thank

God for the finishing process of roof installation. For

Ne’Tato, a Tominaa who still obeys Aluk Todolo,

the celebration of ma'tarampak initially is a

thanksgiving ceremony for deata, by giving a pig

which lever, lungs and its heat are taken and

addressed to deata along with areca nut and betel nut

and then placed on banana leaf. In the context of

Christian celebrations, this process undergoes

several modifications. It seems that there is no

longer a thanksgiving ceremony aimed at deata, but

Tradition and Religion in the Blood Show of Tongkonan

415

to God as the only Ruler who is believed by

Christians. Just like the previous day, on the first day

of Mangrara Banua, began with joint service.

Families and guests took place on the front of

Tongkonan, prepared to attend the service. The

afternoon service was a religious service to enter

Mangrara Banua on the first day. After the service

completed, followed by lunch, and then at 2 p.m, the

process of Ma'pakande Ada' began. Ma'pakande

Ada' is slaughtering pigs to become sacrificial

animal on the Ma'tarampak day, and the meat will

be distributed to each customary figures on that

region, such as to parengnge’ and tominaa

according to their role in adat (custom).

The pigs which become sacrificial animal that

day, cut into pieces according to customary rules.

Part of its ulcer cut into small parts and tied using

fiber from the bamboo skin. Other parts that are

already prepared to be shared, are given to several

people according to tradition and their roles in

society.

3.3 Massomba Tedong: The Prayer for

Praising the Buffalo

Massomba Tedong is one part of the Mangrara

Banua ceremonial process for Tongkonan

Rampunan. This part become a separate ceremony

called Merok which is always marked by sacrificial

offerings in the form of black buffalo, and can only

be done by Tongkonan Layuk who has carried out

Ma’bua ceremony before. Ne' Tato Dena as

Tominaa sando defined Mangrara Banua as an all-

night prayer activity which contained praise for

buffalo which would be offered to Puang Matua.

In one of Passomba Tedong's prayer in Merok

ceremony, told that the ancestors of buffalo were

ordered by Puang Matua to offer themselves as

sacrifices by human. Although human and buffalo

ancestors were created together, only humans can

carry out ceremonies as a form of worship to the

creator, in contrast to buffalo. So the buffalo were

ordered by Puang Matua –who believe as a creator–

to be a sacrifice at the ceremony. This narrative

about the creation of bufallo is important to be

carried out in Massomba Tedong process.

Kamu to siulu’ki lanmai sauan sibarrung, apa kami

motorro to linotu la memala’ menimba langan To Tu

Mempa’ta, na ia tu ladi penomban, susimo tu kada

misiosso’I dio mai nene’ mu lanmai sauan sibarrung.

(Waterson, 2009:299)

(You are our siblings who born from heaven but only

us of human who can give the sacrifices of worship to

the creator, and you are the only one to be sacrificed;

as command that had been inherited from your

ancestor).

The process of massomba tedong carried out that

night at Tongkonan Rampunan, was also adjusted to

the manner of worship in Christian beliefs.

Massomba Tedong, which was initially led by

Tominaa, now was replaced by the Pastor who read

the Passomba Tedong prayer from the podium,

“Kurre, kurre, kurre sumanga’na, langan Puang

dao tangana langi’

Sampa’ parayanna di patuara’ langngan to

kaubanan dao ma’arru’ balusunna langi’ kalua’.

(Praise and thanks we offer only to God who

dwells in the sky)

Iamo Puang to komombong sakka’ saeanna, to

tumampa angga maritik

Iamo Puang sipatu dinii umpakendek pa’kurre

sumanga’na te to ma’raputallang

Iamo kapenomban sielle’ untarima pa’urrande-

randeanna te to ma’kaponan ao’

(He is the Lord who made all things. To Him we

offer thanks. God who deserves praise from the

family clump)

Apa iari na pabendanni to ma’rapu talang te

bongana gau’, anna patu nannangngi to

ma’kaponan ao’ te aluk ma’ kalolokanna tanda

tasik na todingminangan na passakkena puang

dio tondon to batangna

(Family clump in this place held the celebration

to express their thanks to Lord)

La tengka tedong parandan di pudukku, lako

tedong ma’bulu kaluk, la te’papa dara’ lengko di

lilaku lako karambau ma’songgo bisara

(I will continue to talk about buffalo)

Pa torro magiang iko nene’ mendeatammu

umpolalan eran di langi’ apa tongkon to malaya’

iko todolo kapuanganmu umpolambanan enda’

to palullungan. Umpolalan ia sibidanganna langi

umpolambanan ia siamma’ na batara

umpemanukki mi pangala’ tamman

umpellalundunni kura manapa’ anna torro

memba’ka’ lan pangala’ tammananna mala’

marapuanmi lan kura manapa’ ia rina randuk di

tiro lindo nene’muponene’ ia ri na mamula di

pemanta perupa todolo kapuangan mumanapori

bangunan banua, robokrii sungan pentiongnan,

anna dilanda lalanni pong sabannang na rekke

ulunna salu kalua’ anna di langka pa’taunanni

pong koe rekke tiparitikna uai.

(A long time ago, your ancestors was afraid to

pass the stairs in the sky. Your ancestors actually

lived in the forest and proliferated there. When

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416

the house began to collapse, the human then went

to the forest intending to cut down trees to repair

the house. Then they met the buffalo)

...

Ikomo ladi penomban langngan Puang Di

Matua, tedao to tumamparara’ tapemala’na to

ma’ rapu tallang, pangallonanna to ma’ kaponan

ao’....”

(You are the one to be sacrifice offering to God

by all the families…)

Priest Samuel, who led the Massomba Tedong,

acknowledged that the Passomba Tedong which he

had read had indeed been 'simplified' according to

beliefs in Christianity. As explained by Nooy-Palm

(1979: 138) that some of the early parts of

Massomba Tedong contained praise to deata. This is

certainly considered to be contrary to the beliefs of

the Toraja people who are mostly Christians.

Believing the existence 'power' other than God,

recognized by the pastor Samuel as worshiping

idols.

Churches in Toraja, both Catholic and Protestant

do not set rules that prohibit certain ceremonies or

traditions from being carried out by Toraja people.

However, as much as possible they still do some

'modifications' for some traditions that are

considered not in line with the church rules. This

situation also occurs both in the Mangrara Banua

and Massomba Tedong. The concept of worshiping

the deata in Massomba Tedong was entirely

replaced with worship God according to

Christianity.

In its simpler form, the Christian version of the

Passomba Tedong no longer contains narratives

about the process of creating human ancestors based

on stories that have been passed down from

generation to generation through the old people oral

narratives in Toraja. Most of the Christians in

Toraja, have believed that the only creation process

is as written in the Bible. So the oral narrative about

the origin of all creation was no longer included in

this ceremony. However, some parts that still look

the same are the praises that aimed to the buffaloes

as sacrifice offerings.

Of course it cannot be denied that a significant

change has been applied in the narration of

Passomba Tedong. The process, which was initially

carried out in approximately twelve hours, all night

long, can be held now for approximately one hour. A

very long narrative, then 'modified' becomes a

simpler one. Traditions that were originally come

out from the oral narratives, are now internalized

through writing.

Changes that were occurred in an oral narrative

that caused differences in the results of oral speech,

has admitted by Ong (2013: 88) were caused by both

external and internal factors. In the case of

Massomba Tedong in Luak, the external factors are

the demands from the owner of Tongkonan that

required that each ceremonial process has to be

carried out in accordance with their religion. As well

as the social conditions of most Toraja people today,

with their daily routines, especially those who not

stay in Toraja, they no longer able to carry out the

twelve hours ceremony, which is caused by their

condition. These demands that have to be fulfilled

by an oral speaker.

3.4 Ma’bumbun lolo and ma'bubung:

Party Hilarity and Meat

It becomes a quite interesting morning when the

event of ma'bumbun lolo was started. Pig pageant

that is put inside the lettoan

with Toraja engravings

in every side and decoration of gorgeous clothes of

batik in left to right, and leaf of tabang above it. The

pig pageantry that brought towards the west side of

Tongkonan imediately become the attractive view

for all the guest.

The pageantry of pig are brought by family that

admitted having bloodline with of the Tongkonan

Rampunan's founder. However, Nek Roswita said,

not every people is acceptable to give the pig on

ceremony. They have to introduce their family tree,

their Tongkonan, or the name of their grand family.

That is the way to recognize them easily. The pig is

possible to be refused by the family if there is no

cognation ancestry of the giver with Tongkonan's

founder. This is meant to avoid any people to easily

claim rights of the Tongkonan (Waterson,2009:194)

The ceremony in the morning, as previous days,

started with worship together. Family of Nek

Roswita is intentionally designs concept of this

ceremony according to their religion nowadays. For

him, this do not mean to deviate the tradition, but as

possible as they can, they keep respect the tradition

of their ancestor through religion that is believed

now. The building of Tongkonan that is renovated

by their family believed as form of devotion and

obedience to tradition of ancestor heritage.

Under sunlight that noon, leaf of sugar palm is

put down along walk side in front of Tongkonan.

Pigs in the lettoan, is stabbed one by one with a keen

knife right at left stomach. Its thick, red blood start

to drop and fall to the ground, wett bamboos which

become prop of its lettoan. Some of pigs that has

been burned put on the leaf of sugar palm which

Tradition and Religion in the Blood Show of Tongkonan

417

become its pallet, so that its flesh is not mixed with

soil. Pig start to cut up into several parts, and

distributed to every figures of the village,

government, and every family who become part of

community in the region. Each of them get a part of

the given flesh to be brought home, and wrapped

with a big, black plastic bag. While the rest, kept to

be cooked.

In last day of the process of Mangrara Banua,

which is ma'bubung, worship is initiated sooner in

noon. Differ to the process of ma'bumbun lolo in the

previous days, mow is only filled by several people

of guests and family. The worship also become

prayer of thanks for the finishing the whole process

of Mangrara Banua that had running well and

fluent. After the worship is done, the family prepare

to start the process of mantanan sendana in the east

of Tongkonan.

Sendana or sandalwood tree becomes one of

trees beside barana’, which is sacred by Torajanese.

Through the oral speech in ceremony merok

(Waterson, 2009:177), this tree is associated with

abundance life,

“

Kurre sumanga’ na te sendana sugi, saba’ parayanna

te kayu men tangke ianan.

”

(Thanks to the tree of sandalwood for its

abundant sticks contain the magnify things)

Tree of sandalwood, which can only be planted

in Mangarara's ceremony for Tongkonan Layuk and

Kaparengesan, will be the symbol of a big

consecration ceremony, with Bate' and buffalo as its

marker. Tree of sandalwood is also become

instrument of reminder that will be returned the

memory for every families, even everyone in Luak

about stillness as well as hilarity of Mangrara

Banua ceremony in Tongkonan Rampunan.

4 THE LOST ‘SOUL’

From description about steps of Mangrara Banua in

Christian version that is conducted for Tongkonan

Rampunan, the difference is clearly seen to the

consecration of Tongkonan Garu'ga with Aluk

Todolo version which is explained previously.

Though the process of implementation of Mangrara

Banua for Tongkonan of tradition govern is only

take place for three days, but Tongkonan Garu'ga

starts the ceremony of consecration with many

phases of preparations that no longer do in ceremony

of Tongkonan Rampunan.

In the phase of Manglelleng for example, in

ceremony of Tongkonan Garu'ga consecration, this

step specifically becomes the form of permit

application to the god of inhabitant forest named

Puang Panggala to cut away the wood in the forest

as material of building. However, this step no longer

be done in Mangrara Tongkonan Rampunan. Besides

the religion effect that forbidding all kind of

worshipping to the gods and the spirit of ancestors,

the construction process of most Tongkonan in

Toraja no longer use the wood that taken directly

from the forest. Woods that is used for the

construction process of Tongkonan are imported

from outside the region of Toraja like Palopo and

Kalimantan. So in building Tongkonan, there is no

more requirement to conduct the worship to the god

before wooding up in forest.

Changes of building material in Tongkonan is

also stand to transform the order of ceremony of its

consecration. As in step of Mangono' anak papa for

Tongkonan Garu'ga, which is step of ceremony that

is conducted before installation of bamboo roof as a

form of application to Aluk Todolo to protect

workers from the slice of bamboo roof. This step no

longer be done in ceremony of Tongkonan

Rampunan, because of installation of Tongkonan

Rampunan's roof no longer use the bamboo, but roof

that coming from the zinc. Roof material made for

modern houses such as zinc roof, concrete, and

metal, is now using as component of base of

Tongkonan's roof, gradually shift the role of step of

mangngono' anak papa in Mangrara Banua's

ceremony.

Unconsciously, the change of building material

that affecting the content of ceremony increasingly

scrape local knowledge of Torajanese especially in

construction process of Tongkonan. Starts from

process of arranging bamboo roof (Mangono' anak

papa) by considering its size and order so that rain

drops will not be seep into the Tongkonan, even

looking at the trivial things, just like the miang of

bamboo, so that the family and workers. Also in

installation of roroan with a complicated dowel, is

now replaced by the cement and brick walls.

Changes that also clearly seen in ceremony of

Mangrara Banua ditallu rarai at Tongkonan

Rampunan when it is compared to ceremony of

Mangrara Banua

ditallu rarai at Tongkonan Garu'ga.

The changes lay in phase of preparation that mostly

had been eliminated, because they are considered as

a form of paganism which is forbidden in Christian.

For example, phase of manglelleng, ma'karoen-

karoen manuk (I and II), or the elimination of ma'

karoen-karoen bai, because they are specifically

conducted as a form of worshipping the deata and

the form of respect to the late ancestor. Various

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418

changes that are implemented in the physical form

of Tongkonan also deliver some phases of

preparations like mangngono' anak papa and ma'

padudung lose their role and its function in

completing the consecration ceremony of

Tongkonan.

Every phases of preparation ceremonies before

entering the main ceremony of Mangrara Banua in

Tongkonan Garu'ga, compiled orderly to be marker

elements that present as Tongkonan's former. Start

from the ceremony for forest that providing the

wood and bamboo as component of base building,

the workers, instruments for workers, hut that

keeping the construction materials, woods which are

going to functioning as the dowel, huts, woods, for

engravings in the wall of house, engraving of pa'

manuk londong and pa' bare allo which become

Tongkonan Layuk's marker, floor of the house, a'riri

posi, roofs, Aluk Todolo, and even deata and late

ancestors, all get the place in ceremony of

preparation. When the workers are no longer go to

the forest to gain the wood, when roof of bamboo is

replaced with zinc and copper made in factory, when

the main pillars of building turn into the cement and

brick, also presence of deata and late of ancestors do

not get 'confession' anymore, then the phases of

certain ceremony are no longer having roles in

Mangrara Banua.

Torajanese lifestyle, especially going abroad and

settled out of town, become another reason to choose

the three days ceremony for them to keep running

activities without ignoring the tradition obligation. A

shorter duration of ceremony also help family

members to be well-prepared. Nek Roswita along

with her husband and her four children rebuilt their

ancestor’s Tongkonan- Tongkonan Rampunan,

beside works and activities of those whom focusing

outside the region of Toraja, and facilitated by

implementation of more simple ceremony of

Mangrara Banua, without step of ceremony

preparation. Besides, their children might be easier

to manage the time to attend the ceremony and cost

needed for implementing a simple ceremony of

Mangrara Banua without preparation steps.

In Christian version of Mangrara Banua in

Tongkonan Rampunan, ceremony that is conducted

as preparation phase of the construction process of

Tongkonan, replaced with religious service to thank

God for the placement of its first stone. This worship

includes all prayers to ask God's blessing and

protection during the construction process of

Tongkonan till the consecration of Tongkonan. This

worship replace the role of step in preparation

ceremony, start from process of woods retrieval till

roofs installation of Tongkonan is complete.

Basically, order or structure of Mangrara Banua

in Christian version that is done in Luak still

following the structure of Mangrara Banua in Aluk

Todolo, which is specified for the type of Tongkonan

Layuk. As rule in Aluk Todolo which mention that

the ceremony of Mangrara for Tongkonan Layuk is

done for three days, with buffalo as the highest

offerings for Tongkonan Layuk that ever held

Ma'bua' ceremony, that is ceremony of the highest

thanksgiving in Toraja. Marker of consecration

ceremony in Tongkonan layuk is the Bate’, complete

with pa'barreallo and pa'manuk londong

that are still

used in ceremony of Mangrara in Luak. These thing

indicates the different status of this Tongkonan as

the highest Tongkonan in region of Luak-Bungin,

which have to be shown through the consecration

ceremony, because Tongkonan's status represent

social status of its owner.

Outside the material in the ceremony of

Mangrara Banua that struggle as parts of tradition,

some elements in ceremony that present as aluk thus

must be abandoned. Steps in preparation ceremony

before entering the mangrara such as manglelleng,

ma'karoen manuk and bai in Christian version are no

longer do, because they considered as practices of

paganism (gods and late ancestors), as citation that is

written by Bigalke (2014:175),

“When you slaughter an animal, you may not

bring the offerings to the soul of those whom dies;

you may not think that the dead takes the animal that

had been slaughtered, because animals do not have

the eternal soul. What slaughtered is not supply or

object of the dead, but only given as feast to the

guests and families.”

Therefore, part of flesh in ceremonies of

Christian version in Toraja is now, which initially

addressed as sacrifices of offerings to deata and

ancestors, is now transferred as the given offerings

to church henceforth by auction.

This shows that distribution practice of good

flesh for sacrificed of offerings also in process of

ma'pakande ada' is not totally change when put into

the “cube” of Christianity. Distribution process of

flesh which become an important thing in

ceremonies of Toraja which is still done but

transformed into different context where offerings of

flesh is transferred for church. This surely become

one of the reason for church to keep practicing the

flesh distribution in Toraja.

Tominaa who involve in every ceremony of

Mangrara Banua in Aluk Todolo version, initially

responsible to lead every processes of worshipping

Tradition and Religion in the Blood Show of Tongkonan

419

and prayers to deata and the late ancestor with

sacrifice offerings in the form of cutting flesh of

animals into pieces that had been slaughtered, such

as in the step of ma'karoen manuk and ma'karoen

bai. However, the ceremony transform into Christian

version followed by the change of implementation

procedures of ceremony into a worship and prayers

of thanks that is led by priest. Then how about

Tominaa? The role of Tominaa is no longer lead

prayers in Christian ceremony of Mangrara Banua.

Tominaa with a special ability to record every kind

of tradition knowledge in his memory, is now

responsible to memorize orally the history and

family tree of Tongkonan owner where the

ceremony will held.

The difference between Passomba Tedong in

Aluk Todolo with Passomba Tedong in the ceremony

of Mangrara in Luak is the form or content that is

changed to be a shorter one due to the Christian

effect which eliminates the existence of deata and

late ancestor in oral tradition of Torajanese.

Furthermore, the role of Tominaa as “the memory”

of traditional hymn through their speech is replaced

by priest by using written records of the memory

with several modifications to its narration, in order

to change the role of Tominaa in leading Massomba

Tedong. Unfortunately, beside all the ‘adjustment’

of contents and the way of uttering Passomba

Tedong as prayer and poem dedicated buffalo for

being sacrifice to God in the Tongkonan

consecration.

The forms of components 'adjustment' in

Mangrara Banua remind me of invented tradition

concept or re- creation of tradition that is presented

by Hobsbawm (1983). Two interesting points

according to Hobsbawm (1983:2) which often

become attention in the concept of invented

tradition, that is adjustment among elements which

constantly change that innovating with modernity,

and the remains elements. In case of Mangrara

Banua the separation between the aluk (rules of life

which are generated by ancestor) and tradition

clearly shows effort of dividing elements as the core

of ceremony, where aluk is supposed to all kinds of

worshipping the dead and gods whose ‘object of

change’ and now replaced by the worship to God.

Differ to the aluk, tradition is a stagnant element, as

a process of flesh distribution, ornament or material

element in ceremony, as well as order or structure of

ceremony that still be adjust based on Tongkonan’s

social status in society. The re-creation of Mangrara

Banua by doing 'adjustment' in two elements - aluk

and tradition, as expressed by Hobsbawm (1983:5),

caused by old tradition–aluk, that no longer can be

used along with the’ 'habit' of Torajanese who now

become Christians.

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