Rismawati Rismawati
Universitas Tadulako

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Momago Rismawati Rismawati; Isbon Pageno
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.490

Abstract

When humans experience various difficulties in life, including illness, then they will try to find a cure for the disease, through medical treatment, then traditional treatment after being unsuccessful with medical treatment. But there are also those who directly use traditional medicine in accordance with local beliefs. This article explores beliefs and cultural practices of tau taa wana in the treatment of diseases through momago, a traditional ritual healing practiced in Uempanapa Village. This study was conducted in Uempanapa Village, Bungku Utara Subdistrict, North Morowali District, considering that tau ta'a wana (ta'a wana people) in this village still practices momago (a healing ritual) which is commonly held once a year. Using qualitative approach, data was collected using in-depth interview and observation techniques. Eleven participants involved in this study, they are varied on the basis of sex (eight men, and three women), age (between 42 and 72 years), and position [three shamans (dukun), a drum beat (to paganda), a gong drummer (to myingko gong), a dancer (to motaro), patient (to ongoyo), and three patients’ family (to mongoyo). Momago is a traditional healing ritual using supernatural power mediated by shamans (walia). This healing ritual is based on a belief in supernatural beings that are considered to play role in causing various diseases. Momago is practiced by tau taa wana and this is not only practiced when there are calls from residents to treat their sick relatives, but they are also often performed at large events such as the reception of important guests, cultural arts festivals, and so forth. They believe that patients will recover after ancestral spirits entering one’s body. In this healing ritual, tau taa wana is carried out by utilizing supernatural power, through which walia repeatedly calls the spirit. This healing ritual is usually carried out at night and takes up to three weeks, depending on the type of disease and the number of patients. The types of diseases that are cured through momago include witchcraft (fofongontau/doti), trance (pasuak), rebuke (katrapes), crazy (fando) and drowning (mlondong), kinds of illnesses which believed to be personalistic diseases. It is also believed that the success of a ritual is marked by the number of momago participants who have possessed spirits, the more they are, the more successful the treatment has been. Although not all diseases can be cured through momago, and not all sick people treated through momago can recover from their illness, momago is still practiced because it has become a hereditary tradition from their ancestors and/or because of the requests from patients’ family.
Orang Tidung di Pulau Sebatik : Identitas Etnik, Budaya dan Kehidupan Keagamaan Muhammad Yamin Sani
Al-Qalam Vol 24, No 1 (2018)
Publisher : Balai Penelitian dan Pengembangan Agama Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (92.631 KB) | DOI: 10.31969/alq.v24i1.445

Abstract

Artikel ini merupakan bagian dari hasil penelitian berjudul Orang Tidung di Tapal Batas Membangun Negeri Merawat Harmoni : Kajian Hubungan Antarsuku bangsa di Kabupaten Nunukan Kalimantan Utara.Penelitian etnografi kritis ini mengkaji konstruksi identitas etnik dan aspek budaya orang Tidung di Kabupaten Nunukan. Data dianalisis secara interaktif, meliputi reduksi data, displai data dan verifikasi.Hasil penelitian menunjukkan, identitas etnik Tidung, terbangun dari beberapa versi dari hasil interpretasi kelompok-kelompok etnis Tidung sendiri yang berasal dari beberapa daerah di Kalimantan Utara, bahkan orang Tidung yang berasal dari Malaysia Timur. Terdapat dua pendapat dari versi identitas orang Tidung. Pertama, orang Tidung adalah bagian dari etnis Dayak dan kedua orang Tidung sebagaimana yang ada dalam mitologi adalah kelompok etnis tersendiri.Dalam perkembangannya, orang Tidung di beberapa daerah, seperti orang Tidung di Tarakan tergolong maju, sementara lainnya, seperti orang Tidung di Kabupaten Nunukan tergolong masih hidup secara sederhana. Kesederhanaan orang Tidung di Kabupaten Nunukan tercermin dari orientasi nilai budaya yang mereka miliki untuk hidup secara bersahaja.  Dalam kehidupan keagamaan, generasi tua orang Tidung tergolong Islam pluralistik, sementara generasi mudanya berupaya membeaskan diri dari unsur-unsur pluralisme dalam agama Islam yang mereka anut.Dalam era reformasi ini, terlihat mulai terbangunnya kesadaran akan penguatan politik identitas yang ditandai dengan munculnya “Pan Dayak” yang mencerminkan arena persaudaraan antara orang Dayak dengan orang Tidung dalam organisasi PUSAKA (Persatuan Suku Asli Kalimantan). Semangat kebangkitan politik identitas perlu dicermati, karena Kabupaten Nunukan termasuk wilayah yang pluralistik, terutama bagi orang Bugis yang menguasai daerah tersebut, baik secara ekonomi, maupun politik, sehingga diperlukan pengelolaan hubungan antarsukubangsa secara baik agar situasi di Kabupaten Nunukan tetap terkendali.