Gawai Dayak
Dayak Gawai is one of the parties as a thank you to the Creator of "Jubata" for the abundant rice harvest, can symbolize unity, traditional ceremonies after the harvest which are routinely carried out by the Dayak community in the western region. This festival is an attraction of the original Dayak Tribe at the time of the city carnival, rituals, performances, fashion shows and Bujang Dare contests, wood carvings, dances, and various folk games.
The Dayak Gawai is also a routine tradition of the Dayak indigenous people in West Kalimantan. Dayak Gawai is a form of gratitude to the creator for the abundance of rice harvest that the Dayak people feel. This program is routinely carried out in every area in West Kalimantan, where the arrangement is the opening of the Dayak Gawai Week
In the implementation of the dayak gawai program, there is a mandatory ritual of the Dayak indigenous people called ngampar bide. Ngampar Bide comes from the language of the Dayak tribe Kanayatn which means bepadah (ask) bepadah (tell) to Jubata (God the Almighty) so that the event that is held goes smoothly.
The bide slinging ceremony was held, exactly one day before the dayak gawai event was officially opened by the Governor of West Kalimantan. Bampar bide ceremony led by Imam (Panyaggahat). The essence is the same as Rose Dango, or Then ‘Dio. "The goal itself is less the same, holding a party or salvation for the gift given by Jubata" (Akcaya, 1997: 16). Governor of Aswin in Akcaya April 29, 1994: 03 said, "The Naik Dango ceremony is an expression of gratitude for the abundant security, health, and yields, in addition to trying to find new breakthroughs as an effort to increase food crops". So, the Dayak Gawai in principle is the same as Naik Dango.
"Most Dayaks know at least 18 stages of traditional cultivation ceremonies ranging from Baburukng to the last stage, namely the traditional ceremony of Naik Dango or Ka‘ Pongo ", (1999: 2). Before the H day is held, the mantra is performed first (nyangahathn), which is called automatic. The aim is to inform and request the blessing of Jubata that tomorrow a traditional party will be held. On the day H is held a traditional ceremony with nyangahathn in the living room (sami), summoning the spirit (soul) of rice that has not returned, nyangahathn in the rice barn (baluh or stamps) to gather rice spirit in its place, and nyangahatn the purpose of rice (pandarengan) bless the rice to survive and not run out quickly.
nyangahathn can be called the main procedure for the Dayak religious expression. Bahari Sinju et al. (1996: 146), holds that Nyangahatn is a religious ceremony. He becomes the main part in every form of ceremony, in a standard order or stage, except material, the number of holy spirits, invited jubata, and of course the context. In terms of the stages it is divided into (1) automatic, (2) ngalantekatn, (3) magic, and (4) facing Buis. Matik aims to inform the family's intention to awa pama (ancestral spirit) and jubata. Ngalantekatn aims to request that all families involved be safe. Mibis aims for everything (defilement) to be dissolved, dissolved, and flown from the family and buried as the sun sets west. The last is ngadap buis, namely the stages of receiving offerings (buis) by awa pama and jubata, with the aim of expressing gratitude and obtaining blessings or sanctification (sanctification) for all things that are less pleasing, including the calling of all living souls (lost) serene
may be useful
0 Comments