Professional Documents
Culture Documents
2015 Seren Taun Guru Bumi
2015 Seren Taun Guru Bumi
Abdurrahman Misno BP
College of Islamic Economics of Tazkia Bogor
[email protected]
Abstract
The advent of Islam in Tatar Sunda (West Java) lent a new color to the culture
that had previously existed there. The nature of Islam which was friendly to
the local culture, made it easy to be accepted by the Sundanese people without
bloodshed. The results are a variety of cultural rituals rooted in Sundanese cul-
ture yet rich with Islamic culture. Seren Taun Guru Bumi is one of the rituals
of the Sundanese people deeply-rooted in the belief of Nyi Pohaci (Dewi Sri) as
the goddess of fertility. The involvement of the researcher in this ritual made the
data a primary source which is the implementation of Seren Taun Guru Bumi
in Sindang Barang Cultural Village, Bogor, West Java. This research shows that
the ritual of Seren Taun Guru Bumi is a form of Islamic harmony with the Sun-
danese culture. Islamic culture assimilates in the frame of Sundanese traditions
in Tatar Sunda, in which both are brought together in the ritual as a form of
gratitude to God Almighty.
BACKGROUND
Humans as homo religion have the instinct that there are other forces outside
them which manifests itself in various forms of belief in the power of gods
and goddesses that can bring good or bad. This belief leads humans to feel
the need to give an expression of gratitude and thanks for the good things
they receive in this world. Humans also feel the need to make certain rituals
to avoid the wrath of the gods. The belief in gods has spread across Indonesia,
from the Anak Dalam tribe in Jambi to the Dani in Papua. It was present in
various types of people, from coastal communities to the agricultural society,
each having a variety of their respective beliefs.1
1
Johan Iskandar and Budiawati S. Iskandar, Agroekosistem Orang Sunda, Bandung:
Kiblat Utama, 2011, p. 46.
[ 59 ]
AL ALBAB Volume 5 Number 1 June 2016
One of the many beliefs that exist in the agrarian society in Indonesia is the
goddess who is reagrded as the origin of rice. The goddess is believed to be
the protector and maintainer of rice plant that becomes the staple food of an
agrarian society. Known as Dewi Sri, she is a woman who became the goddess
of the ruler and the goddess of fertility for rice plant. Dewi Sri in the Sunda
agrarian society, according to research conducted by Hidding, is known as
Nyi Sri Pohatji Sanghyang and often associated with the myth of the origin of
the rice in West Java.2 This myth says that the rice plant was derived from the
body Dewi Sri or Dewi Tisnawati that was buried.3
Belief in the goddess has resulted in the ritual of exaltation in the form of
offerings and ceremonies. The Baduy, believed to be a native Sundanese people,
are still practice the traditional way of the rice planting as a form of glorifying
Nyi Pohaci. Starting from the beginning of the planting accompanied by
angklung to harvest and storage in the leuit, all is carried out solemnly.4
Seren Taun Guru Bumi is one of the rituals performed by the agrarian society
in Indonesia, especially in West Java. The ritual is still practiced today. Even
in some places like in Kuningan and Bogor, it has become one of the cultural
tourism which attracted many foreign and domestic tourists. Actually, the
ritual practice is not only the exclusive Sundanese culture, but it also takes
place in many other communities of Indonesia since this celebration is usually
held by a series of ritual of sedekah bumi.5
The ritual of Seren Taun Guru Bumi continued to be practiced until Islam
came and was embraced by the Pasundan society. Then there was another
attempt to complete each other between Islam and Sundanese culture to
create a harmony between Islam and Sundanese culture in the form of ritual
ceremonies of the Seren Taun Guru Bumi. In the perspective of anthropology,
this ritual can be categorized as a form of acculturation between the Sundanese
culture and Islam, but on the negative side it can be regarded as a form of
syncretism between Islam and Sunda.6
2
Soepanto, “Asal Mula Padi (Tjerita Rakjat dari Pasundan)” in Kumpulan Tjerita
Rakjat Indonesia, (Bandung: Urusan Adat-Istiadat dan Tjerita Rakjat Dep.P.D dan K Djawatan
Kebudayaan, 1963), p. 22-25.
3
Hariani Santikno, “Dewi Sri: Unsur Pemujaan Kesuburan pada Mitos Padi” in Majalah
Ilmu-ilmu Sastra Indonesia. No. 13 AK PIA/1977, p. 53-67.
4
Abdurrahman Misno, Reception Through Selection Modification: Antropologi Hukum
Islam di Indonesia, Yogyakarta: Deepublih, 2016, p. 154.
5
Edi S. Ekajati, Masyarakat Sunda dan Kebudayaannya (Jakarta: Giri Pasaka, 1984), p.
129.
6
Irwan Abdullah, “Kraton, Upacara, dan Politik Simbol: Kosmologi dan Sinkretisme di
Jawa”, in Humaniora, No. 1, Vo. 1, 1990, p. 87. Also read Parsudi Suparlan, “Kata Pengantar”
in Mujahirin Thohir, Wacana Masyarakat dan Kebudayaan Jawa Pesisir (Semarang: Bendera,
1999), p. 25. Also read Mark R. Woodward, Islam in Java: Normative Piety and Mysticism in
[ 60 ]
AL ALBAB Volume 5 Number 1 June 2016
The Sultanate of Yogyakarta (An Arbor: UMI, 1988) dan by Clifford Geertz, Santri, Priyayi,
Abangan in Masyarakat Jawa, (Jakarta: Pustaka Jaya, 1981).
7
Clifford Geertz, The Interpretation of Culture, (London: Sage Publication, 1970), p. 65.
8
Ali, As’ad Said, “Bukan?-nya Seorang Gus Dur”, in Kata Pengantar Gus Dur Bertutur,
Jakarta: Harian Proaksi, 2005. p. 10.
9
Interview with Abah Ukat in January 2016.
[ 61 ]
AL ALBAB Volume 5 Number 1 June 2016
[ 62 ]
AL ALBAB Volume 5 Number 1 June 2016
Pranowo, Seren Taun tradition necessitates two concepts of culture, i.e. the
process of inheritance and construction.13
In line with the previous analysis, Ignaz Kleden’s concept about cultural
change can help to see how far the process of inheritance or conservation, and
construction of the Seren Taun tradition, how it works and finds its context.
Kleden provided five concepts, namely (1) at the level of the value system
is from the integration, disintegration to reintegration; (2) at the level of
cognitive system is through orientation to disorientation to reorientation; (3)
at the institutional system, the change is from organization to disorganization
to reorganization; (4) at the level of interaction is from socialization,
dissocialization to resocialization; and (5) at the level of behavior, the process
is from acceptance of behavior, refusal of behavior and acceptance of new
behavior.14
Some changes and cultural shifts in the Seren Taun tradition in accordance
with the concept of Kleden which stands out is the change in cognitive systems
that religious knowledge was once filled with local beliefs has changed to more
Islamic.
Islam’s interaction with Sundanese culture in the tradition of Seren Taun as
analyzed with the concepts suggested by Bassam Tibi, Pranowo and Habsbawn,
Nur Syam,15 found a relevance with other anthropologists who emphasize
the Islamic acculturation in the local culture, i.e. Mark R. Woordward,16
Muhaimin17, John Ryan Bartholomew18.
In contrast to the analysis of the theorists of acculturation of Islam and local
culture, Islamic syncretism theory can be used to look closely at the tradition
of Seren Taun in Sindang Barang. As advocates like Clifford Geertz19, Neils
Mulder20, and Erni Budiwanti21 who examined Islam Wetu Telu, could give
birth to assumption that the Seren Taun ritual is a description of syncretism
13
Bambang Pranowo, p. 9.
14
Ignaz Kleden, Sikap Ilmiah terhadap Kebudayaan (Jakarta: Grameata, 1987), p. 169-
170.
15
Nur Syam, Islam Pesisir (Yogyakarta: LKiS, 2005).
16
Mark R. Woodward, Islam Jawa Kesalehan Normatif Versus Kebatinan (Yogyakarta:
LKiS, 2006).
17
Muhaimin AG, Islam in Bingkai Budaya Lokal Potret dari Cirebon, (Jakarta: Logor,
2001)
18
John Ryan Bartholomew, Alif Lam Mim: Kearifan Masyarakat Sasak, (Yogyakarta:
Tiara Wacana, 2001).
19
Clifford Geertz, Santri, Priyayi, Abangan in Masyarakat Jawa, (Jakarta: Pustaka Jaya,
1981).
20
Neils Mulder, Agama, Hidup Sehari-hari dan Perubahan Budaya, (Jakarta: Grameata
Pustaka Utama, 1999).
21
Erni Buatwanti, Islam Sasak, (Yogyakarta: LKiS, 2000)
[ 63 ]
AL ALBAB Volume 5 Number 1 June 2016
22
Neils Mulder, Agama, Hidup Sehari-hari dan Perubahan Budaya, (Jakarta: Grameata
Pustaka Utama, 1999), p. 70.
[ 64 ]
AL ALBAB Volume 5 Number 1 June 2016
population of 1,200. Most of the inhabitants are sandal and shoe makers, and
farmers.23
The history of Singdang Barang region has been known and recorded in the
Chronicle of Pakuan / Pajajaran as one of the important areas of the Sunda
and Pajajaran Kingdoms. This is because Sindangbarang housed one of the
royal palaces where one of Prabu Siliwangi’s wives named Dewi Mayang
Kentring Manik Sunda lived, while the ruler of Sindangbarang at the time was
Surabima Panjiwirajaya or Amuk Murugul. Even the son of Prabu Siliwangi
and Kentring Manik Mayang Sunda named Guru Gantangan was born and
raised in Sindangbarang. Until today there are archaeological remains i.e. the
park of Sri Bagenda in Sindangbarang, with a pond with a length of 15 x 45
meters, and 33 spots of Punden Berundak.24
The people here are actively involved in the Seren Taun Ceremony which can
be seen from their enthusiastic participation in the ritual. In Sindangbarang
village, there are eight kinds of Sundanese arts that have been revived and
preserved by its inhabitants. Here, there are also archaeological sites of Pajajaran
royal heritage in the form of terraces. In Sindangbarang, the traditional
ceremony of Seren Taun Guru Bumi is held every year as an expression of
gratitude of the community to God Almighty, and for the crop yields obtained
this year and to hope for better harvest.
To preserve the traditional arts in the cultural village, gamelan dance training
for young people is held free of charge. Youngsters who have advanced in their
respective arts will be involved in performances to welcome guests which will
contribute to their income. To preserve the archaeological sites, the cultural
village collaborates with the FIB UI to conduct research, documentation and
organizing seminars on the Pajajaran royal heritage sites. The folklores about
Sindangbarang have been recorded by those from the FIB UI. Currently, adat
houses and traditions in the cultural village of Sindangbarang have also been
reconstructed and revived.
Revival of culture and adat houses is in fact necessary in order not to lose the
Sunda identity. Staying with the kokolot will be a unique experience in this
village because guests will feel the atmosphere of everyday village life. Here,
guests will stay with the kokolot and artists who actually live in the village
culture. Guests will also see women pounding rice in saung lisung, cooking
with firewood and hawu (Sundanese traditional stove), watching farmers
23
Direct observation on 17 January 2016.
24
Agus Aris Munandar, Mengenal Situs-situs Kepurbakalaan Megalitik di Wilayah
Sindang Barang Bogor, Paper presented at a discussion on Seren Taun held by Simpay
(Paguyuban Guar Sunda) and the Center for Development of Arts and Culture of the Faculty
of Humanities of the University of Indonesia.
[ 65 ]
AL ALBAB Volume 5 Number 1 June 2016
25
Interview with Ahmad Maki Sumawijaya during the event of Seren taun Guru Bumi
18 January 2016.
[ 66 ]
AL ALBAB Volume 5 Number 1 June 2016
[ 67 ]
AL ALBAB Volume 5 Number 1 June 2016
[ 68 ]
AL ALBAB Volume 5 Number 1 June 2016
community, especially the ritual of Seren Taun Guru Bumi, of course, it should
be an expression of gratitude not only for harvest of rice alone, but whenever
possible. However, in traditional societies, it is not easy to remove the belief
in the gods. Therefore, this ritual serves as a prelude to teach gratitude to the
Creator.
The form of harmony between Islam and the pasundan community especially
in the Seren Taun ritual is advised to bring other crops in addition to rice
such as grains, fruits, vegetables, and livestock animals, usually for cattle, it is
already in the form of food or fast food. For fast food, such as vegetables, rice
and side dishes which in the past was buried into the earth or dumped into the
sea, is now used again for food to be cooked and eaten together.
The harmony taught by Islam is for the Sundanese people who still perform
the rituals Seren Taun Guru Bumi, sooner or later to understand the nature of
real gratitude. When we refer to the discussion of Sundanese culture, in fact,
with their ritual of Seren Taun Guru Bumi, the people around the village no
matter the ethnicity or religion, can interact without any social distinction.
As a result of acculturation, the Seren Taun Guru Bumi is a culture that has
two distinct elements, i.e. the Sundanese culture and the overall culture of
Islam. The Sundanese culture as the origin of this ritual in the past was filled
with pagan beliefs, i.e. exaltation of Nyi Pohaci (Dewi Sri) and giving offerings
to her. Islam came and gave color to this ritual in the form gratitude to and
glorification of Allah the Most High. The tomb visit is carried out using the
procedure of pilgrimage in Islam, so is the belief in the water of the Jalatunda
well that comes from Allah. Cow slaughtering is conducted with Islamic law
and the meat distributed to orphans and the poor. No cow head is buried
or dumped into the sea. Mass circumcision, despite using the procedure of
Sundanese culture, it is definitely part of the Islamic law.
CONCLUSION
Seren Taun Guru Bumi is the result of acculturation between Sundanese culture
and Islam. The practice of this ritual in the cultural village of Sindangbarang
is an effort to revive the Sundanese tradition that has long been gone. This
ritual in the past was a form of exaltation of Nyi Pohaci (Dewi Sri) which is
believed to be the goddess of rice in Tatar Sunda (West Java). Currently the
implementation has been colored with Islamic elements, not only symbolically
but also in the belief.
The Islamic elements in the ritual of Seren Taun Guru Bumi can be seen in
this ritual as a form of gratitude to Allah the Most High who has provided us
with sustenance throughout the year. Furthermore, in the procession, it is also
[ 69 ]
AL ALBAB Volume 5 Number 1 June 2016
filled Islamic cultures, for example tomb visit which is done in accordance
with the Islamic procedures, cow slaughtering in which the meat is intended
for orphans and the poor and mass circumcision performed in a series of
rituals.
The Sundanese culture is still visible in the outfit worn, the use of incense
and various Sundanese arts performed. Similarly, the Sundanese symbols also
characterize the course of the ritual from beginning to end which include the
location of the ritual which is held in front of the home of the village elder
located in the cultural village of Sindangbarang Bogor.
As a local ritual, the community and the government should preserve it. As
long as it does not have conflict with the Islamic values, then it is very likely to
be continued. If there is part of the ritual that is contrary to Islamic teachings,
it is the responsibility of the scholars to straighten it. This ritual is expected to
be an asset for Bogor tourist attractions. Hopefully, it will increase the number
of local and foreign tourists to come to the village. There is no doubt that the
role of the local government of Bogor is crucial in preserving the Seren Taun
Guru Bumi ceremony in the cultural village of Sindangbarang, Bogor.
REFERENCES
[ 70 ]
AL ALBAB Volume 5 Number 1 June 2016
[ 71 ]