ADAT ASLI BAYAN

CERITA ADAT DUSUN SENARU

1.      BERUGAK

Berugak merupakan kelengkapan dari sebuah rumah keluarga yang berada di depan rumah. Rumah ini memiliki fungsi multi guna, selain sebagai tempat berkumpulnya keluarga. Tempat menrima tamu dan tempat melahirkan bayi. Upacara Adat Gama ( Gawe Hidup dan Gawe Mati di laksanakan pula disini. Berugak berdiri dengan saka enam (6 ) karenana di sebut berugak sakaenam ( Tiang Enam ). Tiang melambangkan filosofi wilayayah agama, adat dan pemerintahan.

Berghuak harus di bangun dengan posisi melintang ke arah utara selatan. Unjung selatannya sebagai tempat teratas berpatokan pada arah Gunung Rinjani. Hal ini tampak jelas sewaktu ada acara Adat Gama. Dua tiang paling atas (Selatan) tempat duduk para Pemimpin Agama, dua tiang tengah sebagai tempat duduknya para Mangku Pimpinan Adat. Dua tiang paling bawah (Utara) tempt duduknya para Pemekel (Pimpinan Pemerintahan). Satu ruang kepatan bawah (Bagian Utara) selalu lebih luas dari kepatan atas (Selatan) karena ruang bawah di pakai untuk  berumenidurkan, memandikan dan mengafani mayat.

Dalam perkembangan saat ini banyak berugaq bertiang empat yang di sebut berugak sakaempat. Berugak yang terdiri dari empat tiang saja, tentu sangat berbeda dengan berugak sakaenam.

2.      TEMERASAN-MONJENG –SAMBI-GELENG

Temerasan –Monjeng –Sambi-Geleng memiliki fungsi yang sama yaitu tempat menyimpan bahan makanan pokok berupa padi atau beras. Temerasan, tempat menyimpan beras sedangkan monjeng, tempat menaruh padi siap tumbuk.

Geleng –Sambi di gunakan sebagai tempat menyimpan padi seusai dipanen. Perpedaan yang ada lebih menunjukkanpada setatus social pemiliknya. Geleng bentuk banghunannya memanjang dan lebih besar dari sambi. Pemiliknya adalah orang-orang kaya sedangkan sambi umumnya dimiliki oleh masayrakat biasa.

Menurut kepercayaan penduduk Senaru, dalam temerasan di taruhkan pula uang bolong (China), sebanyak 244 atau 44 keping agar tidak terjadi kekurangan beras.

Upacara ritual dalam penyimpanan padi dilumbung disebut Roah Sambi. Acara ini di lengkapi dengan olan-olan siwaq yang di jadikan bantal induk padi (pare) yang di sebut juga ina-ina. Sedangkan pada waktu menurunkan padi untuk konsumsi cukup dengan hanya menyiramkan Aiq Mel-Mel  ( Air Penyejuk).

3.      MINANGIN dan MERANTES

Minangin merupakan proses awal pengupasan padi. Penumbukan padi dilakukan secara bersama-sama, dengan anggota antara 10 sampai 18 orang. Pada wadah khusus yang di sebut rantok. Pekerjaan ini memadukan antara kerja dan seni yang di lakukan oleh Muda-Mudi menjelang Upacara Adat Gama. Alunan musik yang di timbulkan dengan menumbukkan alat penumbuk (Dendeng, Alu) bambu yang panjangnya 3-7 meter. Alat ini dapat menghasilkan empat nada dasar : Gebang, Kening, Tondo dan Dote. Nada-nada itu dipormulasi sedemikian rupa sehingga menjadi sebuah alunan musik yang enak dan harmonis. Hasil minangin selanjutnya dijadikan beras yang siap di masak. Pemerosesannya di lakukan dengan beberapa tahapan antara lain : Merantes, Menampiq-mengindang, dan motoin.

4.      RUMAH TRADISIONAL

Rumah adat Senaru adalah rumah berarsitektur tradisional. Di bangun berdasarkan hitungan penanggalan bulan dengan susunan “atas-bawah”. Pada susunan paling atas adalah Rumah Adat Melokaq. Rumah adat di bangun dengan enam tiang penyangga yang di dalamnya terdiri dari : Inan Bale (Induk Rumah) sebagai tempat memanjatkan Do’a ( Menyampang ) yang di pimpin oleh anggota keluarga tertua dari keluarg dan mangku pada bale lokaq ( Ruah Tua).

Amben bleq sebagai tempat mengagiq yaitu tempat menyiapkan dan menaruh sesajen (sesajian) untuk acara kenduri (Rowah).

Amben beriq sebagai tempat mengagiq yaitu tempat mengumpulkan bahan-bahan sesajen yang siap dihidangkan.

Wanita yang sedang berhalangan serta pasangan suami isteri yang belum selesai adat kawinnya di larang memasuki rumah adat. Posisi rumah adat selalu menghadap timur barat (menghadap kiblat). Berbeda dengan posisi kuburan yang mengarah ke utara selatan. Rumah tempat tinggal selalu di lengkapi dengan ranjat, lamin dan selao.

5.      RUMAH MELOKAQ

Melokq adalah tetua adat di Senaru. Tanggung jawabnya tangung jawabnya, menjaga, memimpin pelaksanaan adat-istiadat.

Ciri khas Rumah Melokaq terbuat dari bambu (Gedek) dan kontruksinya berbeda dengan rumah penduduk biasa yang lain. Terutama pada teras atau bagian depan rumah yang lebih pendek. Dimaksudkan agar setiap orang yang akan masuk rumah selalu menundukkan kepalanya. Hal ini pertanda hormat (Betabeq) kepada melokaq. Karena Rumah Melokaq di anggap sakral maka siapa saja yang memasuki rumah harus memakai pakaian adat, berupa sarung dan sapuq (Ikat Kepala).

Rumah dan berugaq melokaq berfungsi sebagai tempat berkumpulnya masyarkat selama pelaksanaan acara-acara ritual. Laki-laki harus duduk di berugaq, sedangkan perempuan duduk di dalam rumah ( dalem bale). Khusunya dalam acara pelaksanaan acara adat rowah ulan, rowah sampet jum’at, lebaran bubur petak dan bubur abang, masayarakat harus hadir dirumah melokaq. Setiap keluarga yang datang harus membawa jinah (Uang) yang isinya 44 biji uang bolong. Ditambah dengan 2,5 kilo beras, 2,5 kilo ketan, 4 biji kelapa, seekor ayam, lekoq buaq dan kemenyan putih.

6.      PENGINANG ( SERVING BETEL NUT)

Penginang secara umum sudah di kenal masyarakat suku bangsa Sasak. Khususnya di lombok utara di sebut “Pebuan”. Setiap tamu yang datang sewajarnya su suguhkan pebuan. Sirih, pinang, gambir, kapur dan tembakau merupakan isi wajip dari pebuan.

Isi pebuan dapat di kunyah berbarengan. Kunyahan itu bisa dikeluarkan di luar rumn ah dapat di buat gulungan kapur sirih yang di sebut lekesan. Bila lekesan pebuan ini disimpan dalam bungkusan dari daun pisang di sebut selungsung. Kemudian selungsung di tempatkan pada sebuah wadah berbentuk piring yang tebuat dari kayu yang disebut tabaq.

Ada juga jenis pebuan lain yaitu pebuan kemal di pakai sebagai sarana untuk kelengkapan meminta pengobatan pada dukun atau pemangku. Selain sirih-pinang, isi pebuan kemal ditambahkan dengan (beras dan benang mentah yang disebut andang-andang) sebagai penebus.

7.      JOJOR LILIT

Jojor lilit disebut juga damer lilit. Lampu penerang terbuat dari balutan kapas dan getah jarak yang di lilitkan pada bilah bambu. Di letakkan pada tempat yang dikehendaki seperti pada pangkal pohon buah-buahan, sudut dan dekat pintu rumah.

Sesungguhnya jojor lilit tersebut dari buah kemiri atau jarak yang diambil isinnya kemudian diaduk dengan kapas dan dililitkan pada bilah bambu.

Pada zaman dahulu sebelum berkembangnya teknologi maju, masyarkat menggunakan jojor lilit ini sebagai lampu penerang, dan termasuk untuk keperluan Upacara Adat Gama. Meskipun masyarkat telah mengenal minyak tanah dan listrik, jojor lilit masih tetap memiliki fungsi sakral. Digunakan untuk Acara Adat Gama sepeti tempat-tempat suci di Masjid, Bangaran, Rumah Melokaq, dan lain-lain.

8.      BANGARAN

Bangaran adalah adalah tanda (simbul) tempat pemukiman penduduk. Tempat pemukimam terkecil itu di sebut gubuk. Pemukiman yang lebih besar dari dasan disebut desa.

Setiap gubuk dan dasan memiliki bangaran. Upacara pendirian bangaran dipimpin oleh Walin Gumi atau keturunan Lokaq Pembangar lainnya. Cara membuat bangaran harus dengan olan-olan siwaq. Terdiri dari sembilan jenis jajan pasar berupa : dodol, peset, bubur petak, bubur abang, kelepon, surabi, geguliq, pangan petak dan wajik.

Nasi dan lauk pauk merupakan makanan wajip sekalipun tidak termasuk dalam olan-olan siwaq. Lauk wajip terbuat dari daging kambing hitam mulus. Lauk dan nasi tersebut bersama tanduk, ujung lidah dan hatinnya harus ditanam pada bangaran. Untuk bangaran huma (ladang) dilakukan roah (kenduri) bangaran harus memotong kambing. Sementara untuk bangaran Gubuk atau Desa diadakan roah bangaran sekali dalam enam atau tujuh tahun tergantung kebutuhan dan kemampuan. Roah bangaran dimaksudkan untuk “nguripang” (menghidupkan) fungsi bangaran.

9.      POHON SUREN

Dalam keyakinan masyarakat Senaru, pohon suren merupakan pohon yang di anggap suci. Hanya dapat di pergunakan untuk bahan bangunan Masjid. Pohon suren dalam nilai kearifan budaya lokal termasuk batara sehingga disebut Batara Suren. Pohon suren tidak boleh di tebang sembarangan untuk bangunan rumah. Kecuali untuk kebutuhan membuat sambi dan geleng (lumbung).

Pohon suren ini banyak tumbuh diperbukitan dan lembah kaki Gunung Rinjani. Ciri khas kayu ini adalah aromanya yang harum.

10.  KELADI-TALAS (AMBUNG)

Taman ini termasuk jenis tanaman talas liar. Hidup di berbagai temapt di lereng perbukitan hingga lembah-lembah. Sebgaian masayarakat menganggap tanaman ini termasuk tanaman jin. Karena di samping tumbuh liar tanaman berkayu ini yang sangat kuat. Diyakini bahwa tumbuhan ini di pergunakan oleh  bangsa jin.

Masyarakat memanfaatkan tangkai dan daun embung ini sebagai payung ketika hujan turun. Namun dibalik itu ternyata tumbuhan ambung memiliki daya kekutan sebagai obat jelateng. Getah pohon ambung juga termasuk gatal. Tetapi justru dapat dijadikan obat gatal jika terkena jelateng. Inilah yang disebut “ya tua ya tamba”  dalam sesenggak (pribahasa) sasak, artinya ya racun ya penawar. Dalam nilai kearifan masyarkat senaru nbermakna bahwa setiap penyakit ada obatnya. Ambilah  tangkai ambung, potongan akan mengeluarkan cairan, gosokkan ujung potongan tersebut pada bagian yang terkena jelateng, niscaya rasa gatal dan perih akan segera reda.

11.  POHON KEMIRI

Pohon kemiri termasuk pohon yang cukup besar dan berbuah sekali setahun. Jika dipandang dari jarak jauh, tanpak pucuk daun berwarna putih, warna ini paling kontras perbedaannya dengan pepohonan lainnya. Buah kemiri kepalanya berada dibawah berbeda dengan buah lainnya. Itulah sebabnya pohon kemiri tidak boleh dipanjat. Jika pantangan ini dilanggar maka dapat berakibat  si pemanjat akan jatuh.

Buah kemiri  merupakan buah yang multiguna dapat dibuat menjadi bedak kerames ( bedak dan keramas) dan bisa juga di buat sebagai bumbu, bahan membuat jojor lilit (semacam) lampu lilin.

Di desa Senaru apabila terjadi pelanggaran dengan memanjat pohon kemiri 1-2 kali, didenda dengan beras secatu (2,5 kg). di tambah uang bolong (uang china) 244 keping, selngsor gula merah dan 1 ekor ayam. Apabila terjadi pelanggaran yang ke-3 maka denda adatnya adalah sama dengan denda adat sebelumnya, kecuali ayam di ganti dengan kambing.

12.  JARAK

Jenis tanaman ini tumbuh disekitar Desa Senaru dan sudah hampir punah. Padahal jenis tanaman ini sangat dibutuhkan untuk membuat lampu penerang (lampu jojor) dalam acara-acara Adat Gama. Seperti pada malam dedengan yaitu selama 7 hari kelahiran bayi. Jojo juga di gunakan pada malam ganjil bulan puasa diatas tanggal 20 yang disebut acara maleman. Pada saat itu, semalam orang-orang tidak tidur untuk menunggu peristiwa gaib (malam Laitul Qadar).

Tanaman jarak ini jenis ini oleh masyarakat di Lombok Utara disebut jarak Belanda. Jenis jarak ini ada dua yaitu jarak kelikit dan jarak beleq. Disebut jarak kelikit karena bijinya banyak dan kecil-kecil, seperti kelikit (lalat). Disebut jarak beleq karena bijinya lebih besar dari jarak kelikit. Selain kedua jarak tesrsebut ada juga jarak pagar yang dapat dijadikan jojor lilit. Jarak sejenis ini paling banyak digunakan oleh masyarakat Senaru. Kegunaanya yang lain adalah daunnya digunakan untuk menurunkan panas. Bijinya juga dapat jadi obat sakit pinggang. Pohonnya sebagai pengusir hama pada tanaman padi, dirakit sebagai temat pembuangan abu dedengan. Selain itu getahnya dapat dijadikan obat sakit perut. Malam dedengan adalah tujuh malam dari kelahiran seorang ibu, tidak boleh keluar dan tidak boleh berpindah dari tempat melahirkan.

13.  TRENG GEDENG- COR BAMBOO (JENIS BAMBU TALI).

Rumpun bambu ini terletak pada suatu tempat yang disebut Gedeng- Cor. Lazim disebut sebaggai Treng Gedeng- Cor. Pertama bambu ini digunakan utnuk bangunan masjid Desa Bayan Beleq sekitar abad ke-17. ketika itu agama islam baru mulai berkembang. Bambu itu terutama dijadikan dinding dan atap masjid kuno di Desa Bayan Beleq.

Bambu ini tidak digunakan untuk membuat tali pagar, tali hewan ternak, mengikat padi, membuat rumah. Hanya diperuntukkan memperbaiki masjid dan tempat keramat lainnya yang ada diwilayah Desa Bayan Beleq. Keyakinan masyarakat Senaru, Treng Gedeng-Cor memiliki kekuatan supranatural. Seiring dengan keyakinan adanya keyakinan adanya kekuatan gaib itu, masjid dan makam keramat di Bayan, harus dibangun dengan bambu tersebut. Tempat ini sebagai tempat yang paling maliq (keramat tabu) karenanya disebut dengan pemaliq leket (pemaliq berat). Jika bambu sudah saatnya akan dipakai, proses penebangannya haruslah melalui Ntaoq Lekoq Buaq (membuat sirih-pinang) pada mangku lokaq (sesepuh adat).

14.   MENYEMBEQ (BLESSING)

Merupakan suatu acara ritual yang sakral. Dipercaya sebagai media untuk ketenangan batin agar sehat dan selamat dalam berbagai kegiatan yang dihajatkan. Apabila minta do’a selamat pada dukun atau mangku maka dilaksanakan do’a atau mantra sembeq. Kunyahan sirh-pinang yang dijadikan sembeq, dioleskan pada dahi bagian atas, ulu hati dan punggung disebut sembeq telu (sembeq tiga). Jika dihajatkan supaya sehat karena sakit, maka sembeq ditempatkan pada bagian dahi, dipangkal kedua daun telinga, ulu hati dan punggung disebut sembeq lima.

Sembeq selengkapnya terbuat dari isi pebuan/penginang yang dikunyah tanpa campuran tembakau. Kemudian dibungkus dengan daun sirih itu sendiri, daun pisang atau daun jagung. Sembeq termasuk media pengobatan yang paling utama dalam berbagai proses upacara adat.

15.   SESAJIAN (SESAJEN)

Sesajian adalah bahan-bahan makanan yang digunakan pada upacara ritual adat budaya, pada suku Sasak di Lombok umumnya. Jenis bahan-bahannya bervariasi, tergantung dari keperluan jenis upacara yang dilaksanakan. Sesajian selain terdiri dari bahan-bahan yang dapat dimakan sperti nasi, lauk-pauk, juga dilengkapi dengan isi penginang tempat sirih-pinang sebagai lambang persahabatan. Penginang selalu disajikan kepada tamu. Penginag berisikan sirih, pinang, gambir, kapur dan tembakau.

16.   NYEMPREK

Nymprek adalah salah satu bagian dari upacara adat dalam pemeliharaan tanaman padi ketika berumur kurang lebih 1,5 bulan atau saat mulai bunting. Bahan keperluan upacara berupa : kelapa, bambu waluh, dan beras ketan di sangrek (digoreng kering tanpa minyak) ditambah gula merah. Sari mata kelapa diambil sedikit dicampur beras ketan waluh. Pada sore hari petani yang melakukan nymprek yang mengelilingi sawahnya dumulai dari tempat dimana mulai menanam. Kegiatan ini bergerak searah dengan arah jarum jam sambil menyemburkan bahan-bahan yang telah dimasukkan kedalam bambu waluh. Prosesnya berakhir pada tempat dimulainya perjalanan nymprek itu.

Upacara nymprek dilakukan pada saat padi mulai bunting karena diyakini sebagai waktu ngidam. Nymprek adalah sebagai simbul memenuhi keinginan mengidam agar melahirkan butir padi padi yang banyak dan sehat disamping sebagai pupuk dan penolak hama penyakit.

RITUAL SASAK

ADAT I.LEBARAN

Semokan an Indigenous community located in Bayan district and in the position coordinates are Latitude Longitude BT 0432336 and U.S. 9082963 with the altitude region between 5-500 meters above sea level, to achieve the Community Area can Semokan ditcapai with Car and Motor bike which is about 48.64 KM from the center of north Lombok district administration and from the airport if Selaparang is ± 87.35 KM. Semokan also part of the communities that border the Great Bayan geographically located dalama Sukadasa Village area adjacent to several existing communities are also still Condensed DiBayan preserve cultural heritage ancestors include:

A. Premises adjacent to its western side Bajo reef communities and the Community Sukadana

2. North limited by the Java Sea

3. West to the Community Roots - the roots and sesait

4. South by East Lombok.

In exercising their customary system of government has some Pranata Community Semokan Adat as a leader in Indigenous communities mechanism semokan membership services such as:

A. Mak Kyai: duty to serve the community in the field of Religious and welfare of the people and the task melaksakan beliu in aid by 25 Kyai Santri spread across all regions Kepembekalan To serve the community in the religious field. And Mak Kyai or also those in tuakan tinggaldidalam Kampu housed within the handler and the Indigenous Semokan During his May Quit Beliu not in such handler.

2. Mak lokak Mangku: duty to serve the community in the field of ritual and religious scholars mak Helping to keep the place as well as the handler Indigenous Ritual beliu Semokan and also lived in the Indigenous Semokan handler.

3. Mak lokak Pembekel Montong Charge for melaksakan community activities both in the Government or in the social field, Mak Lokak Pembekel Montong also served as an advisor throughout Pranata indigenous peoples in semokan wet, and served to connect with the ancestors, in the conduct of government beliu the auxiliary field by 3 Pembekel in charge of several hamlets in the wet head Semokan.

Semokan Indigenous governance in the implementation of the pembekel headed by a chief who membawai some hamlet in the wet Semokan with 4 kepembekelan include:

A. Dasan Pembekel Glumpang: pemeritahannya Center is located at Batu Grantung and in the execution of his duty in aid by 5 and 7 Kyai hamlet Satri.

2. Pembekel Segenter: Central government is responsible Segeter Village at 6 hamlet in the government in aid by six clerics of the village and 15 students.

3. Pembekel Seleah goal: the central government in charge of the village Seteluk only one village in the hamlet Seteluk and assisted by 3 people Kyai Santri.

And in melaksakan kemaaslahatan activities of customs and cultures of a Chairman appointed someone in charge of coordination and communication with possibilities were Pimpinanan - traditional leadership position in wet Semokan.

Semokan Indigenous communities are still strong in keeping the law - customary law and ritual - rituals and place - a place sacred by indigenous people with the ritual as a mechanism for the media, builds and continues to foster togetherness and a sense of kinship between Inter and indigenous peoples, indigenous peoples with Ancestors and Nature, with Governments and indigenous peoples with the Creator. Lots of names and customary ritual purposes in the community Lebaran semokan one of which is customary.

Eid Traditional Religion is a ritual performed by indigenous communities outside Semokan widths usually done by the General Public, custom Lebaran is always done by Indigenous people every year semokan 3 days after Eid General.

Indigenous peak widths do in the old mosque is led by Mak Semokan Lokak clerics and helped by Mak and Mak Lokak Lokak Mangku Pembekel Montong but before performing the ritual should be performed first peak at some ritualbaik village or in a place - a place in sakralkan by Indigenous semokan .

Traditional ritual groove Lebaran Semokan include:

A. Ancestral Tomb sweeping and Pilgrimage

This ritual is done 1 (one) day before the culmination of a custom widths, to do the cleaning around the graves of the ancestors of indigenous peoples do semokan before the pilgrimage together and pray together that led directly olek Mak Kyai and Kyai Santri. With a view to also pray for the ancestors to their descendants in order to gain God's Blessing and protection in carrying out any activity of life, as well as Indigenous people also pray for their ancestors as well as connective mechanism silaturrahmin with ancestors in order to stay awake.

2. Penjajayan And Serah Fitrah

In this process of preparation by the Indigenous Peoples malakukan prepare some kind of a Snack will be brought in customary Eid pucak Old Mosque, is a Snack Snack Peset White and Red, Snack Tujak, Diamonds and prepare the brown sugar and coconut will be taken to the Old Mosque and Snack foods and it should be taken by the mob to rule over his rice and salt should be placed on top of his White Peset put sugar in the red, the same was also All Indigenous Rice Fitrah Removing as much as 1 or 2.5 Kg of rice supply is collected to Pembekel and Kyai Santri and after New Pembekel collected and who should take Kyai samtri Into Old Mosque and received by Mak Kyai, just after the new Kyai Mak received Amak To Kyai Santri distributed and are entitled Accepting Communities and the use of Ancient Dimasjid Create custom widths.

3. Takbiran

After the surrender of Rice Fitrah penjajayan and finish before held Takbiran Eid which marks the Peoples in Ancient Mosque, is only carried out by the Takbiran Syeikh Santri in Lead by Mak Kyai in the Old Mosque. Takbiran done through the night until the dawn of time without sleep. So ahead of time praying Shubuh clerics led by students who mak kyai berjamah dawn prayers in the mosque in the Old Imami by Mak Kyai.

4. Why Gratitude bath

After the dawn prayer in congregation run the selasai Syeikh Santri do the cleaning yourself before Idhul Fitri prayers, Mandi Gratitude Lho dilaksakan in place - some place that is often done by their ancestors as Banyu and Lokok Lokok Pandan is located in the Forest Peoples Semokan. Why Gratitude bath is also significant for self cleansing of sins - sins which had then made eleven months before, in order to achieve personal hygiene and the Heart of welcoming Idhul Fitri holiday, Thanksgiving Mandi know this is only done by students and clerics as clerics mak Indigenous leaders Gama in Indigenous Communities Montong Semokan They conviction if the dreamer Clean the Indigenous community development and they would lead the net as well. After showering Gratitude Lho 25 people Kyai Kyai Santri and Mak bring the same water - the same one Kwak (Coconut Shell Size) Ancient kemasjid To be used for ablution want to do later on when Idhul Fitr prayer.

5. Idhul Fitri prayers

Idhul Fitr prayers performed at the Old Mosque is only done by 25 Kyai Santri only and Mak Kyai as supreme leader Indigenous Gama, after performing prayers followed by a reading of Idhul Fitri Fitri sermon Idhul conducted by one of the Kyai Santri in tenjuk directly by Mak religious scholars and the reading of the Sermon is just using the Arabic language only. After reading the Sermon proceed with Nempon Ritual (Exit Alongside of the ancient mosque) has a meaning after cleansing then the Executive teachings of Islam should race - a race to the virtues and blessings of Allah SWT Ager also be delegated to a world much like a flock - bandongnya the Kyai Santri Out of the Old Mosque.

6. Nyembeleh

NyembelehMaksudnya menyembeleh animals to be used as a thanksgiving celebration for the coming month of Shawwal, the sebelehan animals are animals that were brought by residents over Najar or intentions that they bring to the celebration of the ancient mosque Top Lebaran, Penyembelehan performed in Kampu Mak Kyai semokan appropriate animal type Indigenous default.

7. Ngubur

Once implemented Slaughterhouse Make Up Labaran celebration in ancient mosques and selurh Syeikh Santri Indigenous Montong Semokan melakaukan pilgrimage to Bury Bury Indigenous Sepeulek set Montong Semokan / are included in the Wet Montong Semokan in Lead directly by Kyai Mak, and Mak Lokak Mangku Mak Lokok Pembekel Montong.Setelah Ritual is not until May Ngubur with Indigenous Peoples to Bury Pilgrimage kekeluarga Each - each. Afterwards clerics Santri May Back home and the individual - each to serve the indigenous peoples that exist in their region to kegiataan Ritual in each region - each.

8. Peak rack

Is the bin of bamboo shelf that will be used for putting food on the Feast of Lebaran Up in Ancient AMasjid later in the evening, making shelf conducted by Mak Kyai waistband, Syeikh Santri, Mangku Mak, Mak Lokak Pembekel cut and the Indigenous Pembekel Semokan in in Kampu Kyai Mak. Food to be placed on a shelf it will only be placed thereon White Rice Salt and Powder (side dish made from grated coconut is mixed with vegetables) and white Peset Snack, Red Peset, Snack Tujak, unti (mixed with sugar Grated lapel red) and Banana.

9. Eid On

The peak of Lebaran Indigenous Ritual Ritual Labaran above is the salvation or Rowahan performed in Ancient Mosque whole society should menghadirisesuai them but anyone who wishes to celebrate Eid on pawing at the Indigenous semokan must use traditional dresses and not allowed to wear pants while men dalambagi sister also uses custom fabrics and do not wear clothes but using a custom fabric cover their upper body as well as abstinence for women who are coming month. Before rohan dilaksakan then it should be in the past rintetan events as above, carried on in Upper Eid Mosque in the Old and In kampu in or on the pawing. After making it to the rack is prepared rice and side dishes are cooked in a rice kampu in the life of the Indigenous Fitrahan, Jajannya brought by citizens using the mob, after all food preparation that will be put on the shelf to be taken into the Old Mosque and to citizens who participate melaksakan Lebaran On completion, then Mak Lokak Pembekel Montong Perform Ritual Menggoak (Calling) Semokan Montong Indigenous Ancestors, Ritual is performed in front menggoak Beleq Garden (garden area of ​​1 acre antecedent as believed by the Society semokan settlement of their ancestors) premises memenggil intent to attend labaran indigenous ancestors and ask for permission to start the ritual in the Old Mosque, Menggoak Ritual is performed by shouting after Special Ritual carried on, then Mak Kyai, the Kyai Santri and all Indigenous Pranata semokan at invite into the Old Mosque by taking 1 (one) pair Them. Then Mak Lokok Pembekel Montong waistband and waistband Mak Kyai in part by the Indigenous Peoples of the hunger that had brought rack contains Snack Food and neatly lined up side by side manner without wearing clothes. After all the dishes tersajikan in the Old Mosque and in one after another all these people who were present to celebrate Lebaran Up, senjutnya Mak Mak lokak pembekel Montong Mesilak Kyai and Kyai Santri to start the event. Eat before the event at the start then Mak Kyai Ruling will read the first verse in aminkan by the Society were present to yell, after the meal do next Mak Kyai Reading Ruling Congratulations to the safety of Indigenous Peoples and all Humankind Semokan in This earth is also in ikiuti with amines by shouting the whole community to celebrate Lebaran above. After reading the prayer of the sellasai have survived the series of Eid which is held at the Old Mosque. Then the whole community should be Back home Each - each and should not be staying on in the Indigenous handler.

The next day before Indigenous Performing semokan Lebaran Bawak housed in custom home Pembekel Each - each, or want to do events like Eid at home generally.

10. Indigenous Lebaran Rangkep

Traditional means Rangkep Lebaran Ritual Procession cover custom widths will be undertaken in future Special Friday after the show Lebaran Tradition, Ritual was held at the Old Mosque with congenital animals slaughtered during Lebaran Indigenous Peoples are on the reserve, after the direct Indigenous Ritual Rangkep Labaran performed ritual Sereat foreword, that the whole should not be Semokan Indigenous Planting Activity Conduct or other activities prior to Lebaran Rangkep Indigenous Ritual.

Prepared by: Dodik Sutikno

With Sources: 1. Amak Misalam / Amak Nasa (Kyai Santri)

2. Indigenous Leaders Goals Remadi Seleah

3. Sumangsa (Kyai Santri and Chairman of the Peoples semokan)

4. Risana (Indigenous People Lendang Jeliti

5. Sumahat (Indigenous Youth Segenter)

Interviews were conducted by Dodik Suitkno and custom widths Mariyanto at Semokan on Saturday, September 3, 2011. If there is a sentence or word that does not correspond to actual conditions please forgive us and humbly beg to revise enter.

Regards Writer

ADAT  II. MULUDAN

Indigenous traditions of the Prophet's Birthday Bayan style is run for two days. The first day is the preparation of food and other ritual tools called "wood Aiq", while the second day of prayer and eating together is centered in the ancient mosque Bayan. The executor procession 'Indigenous Mulud Bayan "consists of Loloan villagers, village Anyar, Sukadana Village, Village Senaru, Bajo Reef Village and Village Bayan, which all the village was a unit called the Indigenous Peoples Community Bayan.

Perhutungan based 'Sereat' (Sharia) in the Bayan Gama Indigenous "Customary Mulud Bayan" was held on two days after the Prophet's Birthday ketepan Islamic calendar Rabi tgl.12 Early starts precisely on 14-15 Rabi al Beginnings in 2011 This falls on February 18 to 19, Indigenous Peoples Sasak Bajo Reef, Bayan subdistrict, North Lombok, a number of indigenous people getting ready to make a series of events that the Prophet's Birthday celebration was held in customs, the local indigenous people used to call it a "Mulud Peoples",

Since the early days of Indigenous Peoples Bayan flocked to "Kampu" is the original village or area inhabited by the tribe's first Islamic sasak Bayan, they give up some source of income from cash crops such as paddy, rice, sticky rice, coconut, vegetables, fruit fruits, and livestock and their "Batun incense" (money) and expressed nadzarnya to "Inan Menik" is a woman who received the earth of the citizens of these crops will be processed into a dish (dish) to dihaturkan to scholars and traditional leaders Bayan sasak dikeesokan day on day two Mulud Peoples, this is a form of gratitude for his income residents, then "Inan Menik" marking on the forehead with the indigenous people "mamaq" of betel as a ritual marking the child custom called "Menyembeq".

Indigenous Srlanjutnya Bayan hand in hand to clean the place called Balen bed (where the husk / bran), Balen TEMPAN (Where tools grinder rice), clean Rantok (where the pound rice), clean the drum gerantung, the next part of the Indigenous community groups meet Gerantung gamelan drum, drum Gerantung arrival in a place that has been provided to do the ritual of welcome and acceptance of salvation by ngaturan Lekes Buaq (betel and areca nut), then the ritual "Mulud Taikan" (The series begins Mulud Indigenous),

Estimated time 'fall flower hibiscus' (about 15:30 hours local time) the women started "Menutu Pare" (pounding rice) together in rhythm with the use made of long bamboo Tempan place to pound rice shaped like a mortar boat called "Menutu" (mashing). At the same time accompanied by gamelan drum Gerantung typical village of Bayan, some men find the spotted bamboo to be used as banners to be displayed at each corner of an ancient mosque Bayan show is called "stumps" is led by a stakeholder who is called "Melokaq Penguban "after receiving a blessing by giving lekoq buaq (betel and areca nut) by" Inan Menik ", lekoq buaq is used as a media bertabiq the bamboo trees to be felled.

At night the full moon coincides with where the stump (banners) are mounted on each corner of the ancient mosque, Traditional and Religious leaders began "Ngengelat" the Old Mosque dressed in a room with meaningful symbols, and after that when the gamelan players already entered the Bayan Old Mosque pages show signs of citizens fighting two men using a cane (Temetian) as a hitter and as a protective shield made of cowhide, to begin, the game commonly called "Presean" is held by the "Pepadu "filesystem or person in this game, but in the event of this custom Mulud anyone who wants to welcome, or people who bernadzar that when Indigenous Mulud he will fight. Games are held right in front of this Bayan Old Mosque, not based on resentment and feeling of the bully but the ritual and entertainment, and if one player was injured, or resign both should apologize to shake hands after the game. It is a tradition of ritual and custom made entertainment Mulud since centuries.

After the show "Temetian" or "Presean" Indigenous leaders, religious leaders besrta other community leaders and open to anyone who wanted to participate in the gathering at the "Great Berugaq" to tell each other out and discuss and discourse on all matters.

On the second day of the early 15th Rabi (tgl.18 February 2011), who began its work with indigenous women "menampiq rice" is rice that has been cleaned in "Tutu" or the "Rantok" is followed by a "Misoq Rice" (rice wash ) with a long procession of traditional perumpuan neatly lined with baskets of rice pat on the head to a spring Lokoq Masan satiated his name is indeed dikhusukan to wash the rice when his ritual carried out, this spring a distance of about 400 meters from the 'Kampu ". Prerequisite of washing rice is a woman in a state of purity (not during menstruation), all the way to talk abstinence, should not be turned around and cut the line. Once washed and cooked rice into the rice it was time to "Mengageq" dish that is set on a place that is created and designed in such a way that is called "Ancaq"

In the afternoon, "Praja Mulud" or Indigenous young people who have been dressed like a bride diring two pairs together from home "Pembekel Beleq Orong Bat" (Stakeholder peoples of western Bayan) to the Old Mosque with a dish in the form of dishes such as rice and side dishes. "Praja Mulud" is a portrait of the terajdinya marriage of heaven and earth, Adam and Eve, which is symbolized by a newlywed couple who carried out by customary institutions Bayan.

Arriving at the mosque and one of his clergy to lead prayers. After the prayer ceremony followed by a meal together followed by the congregation or the indigenous people who came later to eat food that has been disediakan.ini an expression of gratitude to the citizens of Bayan sasak indigenous scholars as well be the highlight of the celebration of the birth of Prophet Muhammad Bayan customarily celebrated.

Bayan and "Pemaliq Leket"

Bayan is located in North Lombok is the initial entry of Islam on the island of Lombok, which is carried by the Wali Songo evident from the Bayan Old Mosque the first mosque and the center spread of Islam in the 16th century on the island of Lombok, then there was the merger between the indigenous sasak and Islam. In the area of ​​the mosque are still very traditional form of the building is surrounded by some of the stations that Muslim ancestors on the island of Lombok bleak station of Abdul Razak called Gauz Reaq tomb is located in the southwest of the mosque, station point on the southern Mas pelawangan mosque, maqam point Mas penghoeloe section north west towards the mosque row rank Sesait, maqam and the Tomb of the village of Karang Anyar One.

Bayan ancient mosque roof construction reflects the high mastery of science and technology indigenous Bayan. The roof of the building with a very sharp slope seems to accelerate the fall of rain water into the ground.

Stepping on the door of the mosque are the followers showed respect for the Creator to run down. Indeed, the mosque door was barely visible because of the roof that dangle down about one meter from ground level. It makes people go willy-nilly must bow their heads. Down attitude plus the prohibitions above, is a symbol of respect and devotion to God Almighty, that how little human being in the presence of the Deity, and prayer is also true to devote themselves to the Creator. Human volition exists, and to Him do people goinack.

"Pemaliq Leket" is a taboo thing to do, if violated will likely be detrimental to the rigors of his offender in Sasak language in general is also called the "Plague Manuh" or damned. Bayan observance of indigenous peoples and religions that are seen during a visit to the residence of the leader. For example, to enter the clergy occupied kampu (Maq Lebe and Inaq Lebe) and Indigenous leaders (Maq Lokaq and Inaq Lokaq) whoever he should menngenakan Bayan Sasak traditional clothes such as gloves, headband (sapuq) and no shirt for men, and such kemban (Java) for women. In addition Bayan indigenous communities are also forbidden to wear underwear and jewelry. The same rule applies when a person enters an ancient mosque.

Thus the traditional style of the Prophet Mulud procession Bayan, Bayan advantages for researchers who might be an inspiration and scientific media that is everlasting. For those guests visitors, from Bayan they will get a treat unique and full of meaning that wherever and whenever it can not be found outside the island of Lombok.