CC BY
50CULTURAL SCIENCES
NGUMBAH KERIS: CULTURAL HERITAGE AND A LOCAL WISDOM VALUE
Kartika N.,
Lecturer of History Study Program Universitas Padjadjaran Bandung, Indonesia
Dienaputra R., Professor of Hisrory Study Program Universitas Padjadjaran Bandung, Indonesia
Machdalena S., Lecturer of Russian Department Universitas Padjadjaran Bandung, Indonesia
Nugraha A.
Lecturer of Hisrory Study Program Universitas Padjadjaran Bandung, Indonesia
Abstract
Ngumbah Keris is one of the rituals in Kampung Adat Kabuyutan Ciela in Ciela Village, Bayongbong Subdistrict, Garut District. Ngumbah keris is an activity to clean heirloom keris, an ancient map --with its structures, symbols, and letters that require further study-- , as well as other ancient objects belonging to Kampung Adat Ciela. This ritual is part of a local tradition that has been preserved from generation to generation in Kampung Adat Ciela. This event is attended by the general public. The tradition has the potential to become a cultural attraction as part of cultural tourism performances.
Keywords: Ngumbah Keris, local tradition, Ciela Village
Introduction
Artefact is a historical object whose values can be a source of information. This information can show a certain way or pattern of life in the past. Considering the values existing in each artefact, it is necessary to preserve historical and cultural heritage, both material and intangible.
Material culture/artefact is needed by humans to be able to recognize and understand the surrounding nature, in order to borrow the power of nature and utilize it to fulfil their needs in everyday life. This knowledge is derived from the ability of human to think, also known as an intangible heritage or mentifact (mental heritage). Applying this ability, humans can produce philosophy and science (Priambadi, 2018: 211).
Cultural heritage has its own complexities. Observed from its definition, culture is a complex subject that includes knowledge, belief, art, morals, law, customs, and other aspects of human life (Ranjabar, 2013: 29). Referring to this understanding, culture can be defined as a mindset that can regulate all aspects of human
life, related to how to think, act, and determine attitudes.
Of this complexity, art forms a mindset called tradition. Tradition is a pattern of behavior that has been part of culture and existing for a long period, resulting in what are known as customs and beliefs, passed down from generation to generation. Carrying out traditions can also be interpreted as continuing the habits and values carried out by the ancestors. Tradition is believed to exist in every human being (Supardi, 2011: 103).
Every culture always produces art and tradition. As the products of a culture, art and tradition normally contain a value that can benefit life. Therefore, up to the present time, there are groups of people or communities that still carry on the tradition in an effort to preserve cultural values.
The preservation of culture and tradition is important as it aims to pass the knowledge to the next generation. A great number of traditions and arts have been preserved and continue to be carried out from generation to generation. One example is Ngumbah Keris in Ciela Village, Bayongbong Subdistrict, Garut District.
Figure 1: The Administration Map of Garut District Source: https://pt.slideshare.net/dedikuswandi/pt-garut-lengkap accessed on November 17, 2020
Ciela Village is located in Bayongbong Subdis- called Waspada Plantation, a tea plantation in Cikajang.
trict, Garut District. Geographically, it is located at the Ciela Village is accessible through an uphill road and foot of Mount Cikuray. The village is adjacent to a also one of the entrances to Mount Cikuray. piece of land used as a plantation in Dutch colonial era
Figure 2: Geographical Location of Ciela Village, Bayongbong Subdistrict, Garut District
(Google Maps, November 15, 2020)
Based on the statistical data obtained from Statistics of Garut District, the total population of Ciela Village in 2020 is 2,911 males and 2,835 females, comprising a total of 5,703 people.2
Table 1
No. Sex Total
1. Males 2,911 people
2. Females 2,835 people
Total 5,746 people
Meanwhile, local wisdom is an idea originating from a certain area whose good values are embedded in the minds of the local community and followed by the community as part of life. Local wisdom is also a combination of divine values with various values that exist in the social and cultural environment. The source of the values in local wisdom is religious values and beliefs as well as natural values. They are accepted and applied as a way of life by the surrounding community (Sartini, 2009: 9-10).
Ngumbah Keris is carried out based on the belief that this tradition can provide benefits with its continuity. As a form of local wisdom, Ngumbah Keris is also believed to have values that will benefit the lives of the community of Ciela Village preserving the tradition. In addition to keris, the ancient objects in Ciela Village also include an ancient map. This tradition is conducted to not only clean the keris, but also examine the ancient map and determine the damage from age. As mentioned earlier, ancient objects as artifacts contain values as the source of information in the past. It is also applied to the heirlooms found in Ciela Village.
Method
This study aims to observe the tradition of Ngum-bah Keris in Ciela Village as cultural heritage and the value of local wisdom contained within. This study employed a descriptive method and a qualitative approach. A qualitative study aims to describe and analyze the phenomena, events, thinking, and social activities of a group or individual (Sukmadinata, 2010: 60). Ngumbah Keris is an activity carried out by the community in Ciela Village, Bayongbong Subdistrict, Garut District, as it is believed to provide benefits for life. This belief is the perception or thinking of this community. The data were collected through interviews, documentation, and field or direct observation.
The direct observation was conducted by attending Ngumbah Keris. A number of rituals carried out from generation to generation in the activity, generating a sacred atmosphere. This tradition is routinely carried out in a certain time. Furthermore, Ngumbah Keris is always carried out by Juru Pelihara (Caretaker) who is appointed to lead the tradition from generation to generation. The current Caretaker is Ihak, who is also a resource person in this study.
The finding of this study is expected to enrich the field of research related to Sundanese tradition and culture. Previous studies related to traditions and rituals have become sources of reference and comparison in researches related to Ngumbah Keris. In addition, this research is expected to be a reference for people or
other parties who want to further contribute to the preservation of traditions, cultural values, and local wisdom.
Discussion
Ciela Village is located in Bayongbong Subdistrict, Garut District, adjacent to the former Kina plantation at the foot of Mount Cikuray. Ngumbah Keris is carried out in a building located between houses in Ciela Village. According to Ihak, Ciela Village has a collection of ancient objects, such as keris, bedil (rifle), and map. The ancient objects are cleaned using menyan (Sundanese for incense) as an anti-pest to avoid potential damage (Interview with Ihak, September 12, 2020).
This tradition, carried out routinely, actually collides with Islamic law, which the majority of the people of Ciela Village adheres to. Many people argue that Ngumbah Keris an idolatrous activity, hence against the Islamic law. In this regard, Ihak faces a dilemma. As a Muslim and part of the community, he cannot merely ignore the stigma of the community. On the other hand, as the Caretaker of Ciela Village, Ihak also has an obligation to carry out and preserve the tradition (Interview with Ihak, September 12, 2020).
Religious teachings, basically, should be able to guide people to enter the spiritual realm that has no boundaries, while tradition, as part of art, is a medium between the material world and the spiritual realm (Sumardjo, 2000: 8-10). A clash between traditions and religious teachings in terms of sharia and principles does not rule out the possibility that they can coexist and respect one another. Ngumbah Keris as a tradition that has been carried out for a long time needs to be preserved as part of cultural heritage and local wisdom values. This tradition can also be categorized as the identity of the Sundanese culture.
There are two steps to be taken to preserve this tradition. First, by strengthening government regulations as a foundation for preserving cultural heritage. In each tradition, there are several facts and information such as mentifact (mental facts) in the form of tradition and belief in the tradition, sociofact (social facts) in the form of social values from the tradition, and artifacts (object facts). The objects cleaned in Ngumbah Keris are historical relics that contain important information. Second, by establishing Ciela Village as a cultural tourism village, with an expectation that Ngumbah Keris as a cultural and tourist attraction will attract more attention from local and central governments. Therefore, they will provide support for Ciela Village to be able to preserve its cultural heritage and local wisdom values contained within (Dienaputra, 2011: 103-104).
2 The data were taken from the website of the Statistics of Garut District https://garutkab.bps.go.id/indicator/12/71/1/esti-masi-penduduk-kecamatan-bayongbong-menurut-jenis-kelamin.html accessed on November 15, 2020.
Ngumbah Keris as Cultural Heritage and Local Wisdom Value
The existence of Ngumbah Keris is also a proof of a shift in the meaning and function of keris. In Javanese and Sundanese culture, keris is a weapon used for security and survival, a tool for self-defense and for stabbing enemies in fights or wars. It is evident in the shape of keris, sharp on both edges with a significantly pointed tip. Kris is also employed by indigenous people as a weapon against invaders, for example by Dipone-goro, Imam Bonjol, Untung Suropati, and other heroes (Astuti, 2013: 54).
In addition to be a weapon, keris is also an heirloom object believed to have power. This belief is notably strong among Javanese and Sundanese people, generating the perception that keris is an heirloom. It
can also provide recognition in terms of social status, particularly if it is obtained from empu (keris blacksmith) whose expertise and position are high in the social strata. They usually perform several rituals and traditions in preserving keris, infusing it with magical power (Astuti, 2013: 57). Thus, it creates the shift in the meaning and function of the keris and initiates Ngum-bah Keris in Ciela Village that is based on the belief of Sundanese people in keris.
Ngumbah Keris is carried out in several stages. The first stage, or the opening of the ritual, is praying at the phallus stone, a sacred stone found in Kabuyutan, Ciela Village. Ihak explains that people carrying out this tradition must perform cleaning activities on a river near Ciela Village (Interview with Ihak, September 12, 2020).
Figure 3: Praying at the Phallus Stone, the Opening of Ngumbah Keris Tradition. (Source: Private Collection of Ihak, the Caretaker of Kampung AchatKabuyutan, Ciela Village, September 11, 2020)
Following this activity, the ritual is continued in and cared for downstairs. Prior to cleaning the heir-
the designated building. There are several heirlooms in looms, another praying is carried out in the designated
Ciela Village, namely keris, rifle, and map. The next room. stage begins with moving the heirlooms to be cleaned
Figure 4: Moving the Heirlooms Downstairs (Source: Private Collection of Ihak, the Caretaker of Kampung AdatKabuyutan, Ciela Village, September 11, 2020)
Figure 5: Praying Prior to Starting the Ritual (Source: Private Collection of Ihak, the Caretaker of Kampung AdatKabuyutan, Ciela Village, September 11, 2020)
Subsequent to moving the heirlooms downstairs and praying, Ngumbah Keris is started by opening the ancient map, to determine any holes and damaged part of the map. This ancient map is made of cloth, prone to
damage from age. Ngumbah Keris is carried out to know the extent of any damage to the heirlooms in Ciela Village, one of which is this ancient map, the only map in the whole village.
Figure 6: Opening the Ancient Map (Source: Private Collection of Ihak, the Caretaker of Kampung Adat Kabuyutan, Ciela Village, September 11, 2020)
The next stage in Ngumbah Keris is cleaning keris and other heirlooms to preserve their historical and cultural values. The ritual will be ended with an art performance of terebang. Several public figures and members
of the community who attend the ritual will enjoy the performance while chatting with one another.
Picture 7: Enjoying the Art of Terebang and Chatting (Source: Private Collection of Ihak, the Caretaker of Kampung AdatKabuyutan, Ciela Village, September 10, 2020)
The aforementioned stages of Ngumbah Keris can, in fact, be associated with Jamasan Pusaka, a tradition in Baosan Kidul Village, Ponorogo District. The people of Baosan Kidul Village carry out this tradition based on the belief that keris is an heirloom object with magical power, thus requiring regular maintenance and care. This tradition aims to preserve the inner bond between history and the meaning contained within the heirlooms. Therefore, cleaning heirlooms is associated with an activity to understand the noble values contained. It is evident that these noble values need to be implemented and practiced in everyday life (Priambadi, 2018: 215).
The similarities between Ngumbah Keris and Jamasan Pusaka can thus be drawn. First, the community believes that heirlooms - in this case keris - have magical power, hence the needs for special care and rituals. Second, they believe that heirlooms contain high values that can provide benefits for daily activities.
According to Koentjaraningrat, an expert of Indonesian culture, cultural value is a concept about something that exists in the mind that has a significant value believed to provide guidance and direction in life (Koentjaraningrat, 2009: 153). Ngumbah Keris and Ja-masan Pusaka are traditions that contain cultural values.
In addition to Jamasan Pusaka, another similar tradition to Ngumbah Keris is Panjang Jimat in Cire-bon. It is estimated that this tradition has been carried out since the era of Sunan Gunung Djati in the early days of the Sultanate of Cirebon. Etymologically, Panjang Jimat is originated from Panjang, meaning unlimited or long life, and Jimat from Cirebonese language. Ji is derived from 'siji', meaning one, while mat is derived from 'dirumaf, meaning to be maintained or protected. Therefore, Panjang Jimat also symbolically means the obligation of every Muslim to always preserve and maintain the religious practice, namely sha-hada, or the main weapon or heirloom for every Muslim (Mayangsari, 2014: 86).
This tradition is carried out on pelal night, or on the night of 12 Rabiul Awal, when Muslim also celebrate the birth of Prophet Muhammad SAW. The ritual usually begin with a line of people parading various items and objects full of philosophical meanings, including seven forms of rice or nasi jimat (literally meaning amulet rice) from Jinem Ward, where the Sultan reigns. Nasi jimat is then paraded and escorted by 200 rows of abdi dalem (royal servants) of Keraton Kasepuhan, each of whom carrying items with certain symbols, such as candles to symbolize light. Furthermore, nasi jimat will be placed inside langgar (mosque/mushola), and the seven forms of nasi jimat is prepared together with several other types of food paraded on heirloom plates. The heirloom plates are historical and sacred objects, the legacy of Sunan Gunung Djati, the founder of the Sultanate of Cirebon. It is followed by prayers and recitation of Berjanzi book until midnight. Generally, the recitation is led by the Sultan of Keraton Kasepuhan3.
Compared to Ngumbah Keris, Panjang Jimat is a completely symbolic tradition. The ritual doesn't involve any heirlooms, only the embodiment to strengthen their faith through various rituals performed, celebrated on the day of the birth of the Prophet Muhammad. However, Panjang Jimat contains several values, namely religion, history, mutual cooperation, manners, courtesy, and gratitude related to religious faith. There is one aspect of similarity found in Panjang Jimat, Ngumbah Keris, and Jamasan Pusaka, namely maintenance and preservation, though the objects are different. The series of rituals in Ngumbah Keris and Jamasan Pusaka physically clean and tend several heirlooms, while those in Panjang Jimat symbolically clean oneself and tend the faith as Muslims.
Meanwhile, Jamasan Pusaka is carried out for 10 days in Muharram, or precisely on 1 to 10 Muharram. There are more than a thousand heirlooms cleaned in the form of keris, swords, spears, and many others. In addition, there are several heirlooms from Sunan
3 Quoted from: bhinnekashuttle.com accessed on November 15, 2020.
Gunung Jati and Prince Cakrabuana, the highly respected founding figures of Cirebon.
Belief in magical and mystical things is a cultural phenomenon as well as a traditional perspective. Mystical thinking is often used to understand, interpret, and explain things that have not previously been defined (Cassirer, 1987: 340). The belief that there are objects with magical or mystical power in Ngumbah Keris can be based on the aforementioned explanation. It is also experienced directly by the authors when observing Ihak, the Caretaker and also the descendants of the previous Caretaker. He is quite careful in explaining everything related to Ngumbah Keris, as if there is invisible power guarding and watching the area where keris and other heirlooms are stored in Ciela Village.
As cultural heritage, Ngumbah Keris deserves the attention of the government since it is a mental fact (mentifact), a ritual and tradition that has been carried out for a long time due to the belief to preserve it. Moreover, cultural heritage needs to be preserved because it contains noble values that can be used as an identity.
Identity is a quality that can determine an individual or community group to obtain recognition or acknowledgement and also differ from other individuals or community groups (Dienaputra, 2011: 5). Qualities describing an identity have unique and distinctive characteristics. An identity is needed to ensure the quality of the community. It can be strengthened by the presence of cultural heritage and local wisdom values.
In the context of local wisdom, Ngumbah Keris is a tradition comprising of wisdom and good values (Sar-tini, 2009: 9-10). In addition, ancient objects cleaned in Ngumbah Keris can be used as a source of historical information for scientific study. One of them is the ancient map of Ciela Village. According to Ihak, this ancient map uses letters and characters older than Sanskrit (Interview with Ihak, September 12, 2020). In addition, the symbols and figures used can also be further investigated in order to discover the ways and mindsets of people in the past when the ancient map was created.
Conclusion
As local wisdom, maintaining and cleaning keris, rifle, and ancient map is a significantly wise activity. The good value in this activity is the survival of the objects with cultural heritage content that can provide knowledge to future generations.
Ngumbah Keris can also serve as a historical source. The manners in which the ritual and tradition are performed contain historical information or source to provide insights into the past. In the context of Ngumbah Keris, in addition to be able to be used as a tourist and cultural attraction, it can also be used as historical learning material. By further examination, ancient keris, rifle, and map may contain information about the past, particularly related to the life of the community in Ciela Village, Bayongbong Subdistrict, Garut District.
Picture 8: keris
(Source: Private Collection of Ihak, the Caretaker of Kampung AdatKabuyutan, Ciela Village, September 10, 2020)
REFERENCES:
1. Astuti, Murni. (2013). Pergeseran Makna dan Fungsi Keris Bagi Masyarakat Jawa (The Shift in Meaning and Function of Keris for Javanese People). Essay: Faculty of Letters, Universitas Sanata Dharma.
2. Cassirer, Ernst. (1987). Manusia dan Ke-budayaan, Sebuah Isei Tentang Manusia (Man and Culture, An Essay on Man). Translated by Alis A. Nugroho. Jakarta: Gramedia.
3. Dienaputra, Rieza D et al (2011). Politik Jati Diri Urang Sunda Dalam Memperkuat
4. Pembangunan Karakter Bangsa (The Politics of the Identity of Sundanese People in Strengthening the Development of National Character). Pusat Kajian Lintas Budaya Fakultas Sastra Universitas Padjadjaran dan Kementerian Kebudayaan dan Pariwisata (Center for Cross-Cultural Studies, Faculty of Letters, Universitas Padjadjaran and the Ministry of Culture and Tourism).
5. Koentjaraningrat. (2009). Pengantar Ilmu An-tropologi (Introduction to Anthropology). Jakarta: Rineka Cipta.
6. Mayangsari, Elis. (2014). Tradisi Upacara Panjang Jimat Keraton Kasepuhan Sebagai Asep Budaya Lokal Kota Cirebon dalam Pelestarian Budaya Bangsa (Ceremonial Tradition of Panjang Jimat of Keraton Kasepuhan as the Local Cultural Asset of Cirebon in the Preservation of National Culture). Essay: Univer-sitas Pendidikan Indonesia.
7. Priambadi, Kabul., Nurcahyo, Abraham. (2018). Tradisi Jamasan Pusaka di Desa Baosan Kidul Kabupaten Ponorogo (Kaj ian Nilai Budaya dan Sumber Pembelajaran Sejarah) (Jamasan Pusaka in Baosan
Kidul Village, Ponorogo District (Study of Cultural Values and Historical Learning Resources)). Jurnal Agastya Vol 8 No 2 July 2018.
8. Ranjabar, Jacobus. (2013). Sistem Sosial Budaya Indonesia (Indonesian Socio-Cultural System). Bandung: Alfabeta.
9. Sartini. (2009). Mutiara Kearifan Lokal Nusantara (Local Wisdom of Nusantara). Yogyakarta: Kepel.
10. Sumardjo, Jacob. (2000). Filsafat Seni (Philosophy of Art). Bandung: Penerbit ITB.
11. Sukmadinata, Nana Syaodih. (2010). Metode Penelitian Pendidikan (Educational Research Method). Bandung: Remaja Rosdakarya.
12. Supardi. (2011). Dasar-Dasar Ilmu Sosial (The Fundamentals of Social Sciences). Yogyakarta: Ombak.
13. https://garutkab.bps.go.id/indica-tor/12/71/1/estimasi-penduduk-kecamatan-bayong-bong-menurut-jenis-kelamin.html. accessed on November 15, 2020.
14. http://bhinnekashuttle.com/article/mengenal-tradisi-upacara-panjang-jimat-kota-cirebon/. accessed on November 15, 2020
15. Google maps accessed on November 15, 2020
16. https ://pt.slideshare. net/dedikuswandi/pt-garut-lengkap accessed on November 17, 2020
17. Ihak, the Caretaker (Jupel/Kuncen) of Ka-buyutan Ciela Village. Interviewed on September 12, 2020 in Kampung Adat Kabuyutan, Ciela Village, Bayongbong Subdistrict, Garut District.
