ABSTRACT
This dissertation discusses tau-tau as one of the funeral equipment (mmbu solo?) forthe Torajan noble society (lana' bulaan). Tau-tau is a ?statue? of a deceased person.There are 3 kinds of tau-tau: tau-tau nangka', tau-tau lampa?, and batelepong. After afuneral, only tau-tau nangka is placed on top of a cliff, alongside other previous tau-taunangira, while tau-tau lampa and batelepong are thrown to the shrubs.At first, tau-tau was worshiped and mourned by the Aluk to Dolo Torajan family andcommunity, but as the Torajan people left the Aluk to Dolo belief and most changetheir belief to Christiani or some change to Islam, tau-tau is no longer worshiped andmourned, but used to maintain and reinforce nobility. Therefore, tau-tau Aluk to Dolorituals are modified according to the belief of a family who practice the ritual.The phenomenon mentioned above is a general picture and a small part of tau-tau'sexistence and rituals in the past to present. Therefore, it is interesting to study it further;although Aluk to Dolo belief is gradually left behind by the Torajan people, almost allthe principles are still practiced in various rituals, to maintain custom and tradition inTorajan.This research's question is how the Torajan community conducts funeral where tau-tauis still made as a symbol of Torajan's nobility (although they do not practice Aluk toDolo), and the use of it in social life and rambu solo'ritual which are conducted byTorajan Aluk to Dolo community and modern Torajan community.This research uses Radcliffe-Brown's structure and function concept (1952), Durkheim(1954), Turner (1957, 1974), who suggest that religion reflects the structure of a socialsystem, and functions to maintain the system throughout time. Structure and function concept sees the community as a system of social structures. Structure in this case isreal pattems of relations or interactions among various social components - pattemswhich relatively last longer because those interactions occur in an approximatelyorganized way (Saifuddin, 2009. The function of religion is an effort to strengthen andreaffirm social solidarity, and as something that has a signilicant symbol to a group orcommunity. The existence of tau-tau?s function and meaning which continuouslychanged and modified (no longer suitable with Aluk to Dolo), is an indication that thetau-tau they made no longer has a sacred meaning.Findings in this research are: 1) Tau-tau is a personification, regarded as a reincarnationand the residence of the deccased?s spirit after a series of Aluk to Dolo ceremonies.Tau-tau is accepted as a depiction of the deceased, not only shaped by association ofcostume and ritual which affirms tau-tau as a ?reincarnation? of the deceased, but alsocaused by the positive response from Torajan conununity which submits to and acceptsthe lau-tau and considers it resembles, even similar to the deceased. This made tau-tauis highly respected and worshiped by the family and Torajan community in general, asif the person is still alive. 2) Tau-tau represents nobility. This is because the making oftau-tau is based on social stratification in Aluk to Dolo, which is still held firmly byToraja community up until now. Tau-tau as a representation of nobility also shows inhow attributes, costume, and how the costume is worn by tau-tau. For example, theheadband (passapu) on men, chignon (simbolon) on women, clothes (bayu), knee-length trousers (seppa tallu buku), sarong (dodo), puch to store betel and nut (sepu).In daily life, only noble society is allowed to wear the costume, while common peopleare not allowed to.Conclusion: The outcome of this research shows that the production of tau-tau as oneof the funeral equipments in Toraja?s noble families up to this day, has a close relationto an elfort of reaffirmation and reconfirmation in group solidarity, and has a significantsymbol in the families' social status in many ways, particularly in ceremonies where it isvery respected by the Toraja community. The existence of tau-tau in a Toraja's noblefamily funeral was a part of a religious ritual, Aluk to Dolo. Therefore, it is not easy fora noble to remove a habit of making a tau-tau or a statue portraying a deceased person,even though they have left Aluk to Dolo belief.Therefore, there are different kinds of tau-tau that consist of: 1) Original tau-tau (tau-tau Aluk to Dolo). It has a simple shape, not proportional, and entirely different fromthe deceased, placed at the funeral site, a spirit is believed to reside in the tau-tau, andis sacred. 2) Realistic tau-tau (Christian tau-tau). ldeal in shape and proportion, andresembles the deceased, placed at the funeral site, and profane. 3) Portrait statue. Theshape, proportion and its style consider more on the artistic value to replicate thedeceased, and placed in houses as an artwork. 4) Souvenir tau-tau. Made with variousshapes, sizes, and materials, and sold around the funeral site and souvenir stores inRantepao and Makale. |
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