The Culture of Troen U blang In Aceh Culture Something Sacred
The main livelihood of the majority of Aceh's population is in the agricultural sector. At the end of the Fourth Five Years, Acehnese working in the agriculture sector, which includes crop, fishery, plantation, livestock and forestry, accounted for 71.68% of the total workforce of 1,385,668. The high percentage of the population working in agriculture shows that employment opportunities in other sectors are not sufficiently developed.
The province of Nanggroe Aceh Darussalam has a wetland area of 258,266 hectares and dry land that can be used for agricultural activities of 386,742 hectares. The land is spread over all Level II Regions (Dati II). While those who work on the plantation, there are on large estates and smallholders.
Most of the existing plantation area is a community plantation that reaches 70 percent (the end of the Fourth Five-Year Plan). Smallholder plantation business managed by individual farmers and legal entities on land with Hak Guna Usaha status. Of the entire plantation area, about 77% is managed by the private sector.
Given so many expectations that rely on the agricultural sector so great public appreciation of its existence. Agriculture is not a new type of livelihood, this sector has been cultivated since the time of the ancestors throughout the hemisphere. Because this field is directly related to human survival. So as a form of appreciation, respect for the nature of the media and hope, then in the implementation of humans cultivate a series of ceremonies that have become a tradition in an area and carried out from generation to generation.
One of the appreciation of this society is manifested in various traditional ceremonies in the form of custom rituals that are different from one area to another. The ceremony is related to belief, religion, life cycle and some related to social society.
Judging from etymology, the ceremony itself is a celebration or celebration activity for some reason. Then the ceremony is held within the scope of customs in a sustainable manner and in accordance with applicable laws and regulations.
What is meant by custom is the rule about some aspects of the rules about some aspects of human life that grow from the efforts of people in a certain area in Indonesia as a social group to regulate the behavior of the members of the community.
One of the traditional ceremonies that are still held and continued to be preserved especially in Nanggroe Aceh Darussalam is the Ceremony Down to Rice Field or in Aceh language is often called Adat Tron U Blang.
This ceremony is an annual customary tradition in the field work carried out in rice fields by farmers, customary devices and communities, especially farmers who have rice fields to bless the fields.
Khanduri Tron U Blang done in three stages that is before descending into the fields, when the rice bear fruit and after the harvest. At each stage, traditional ceremonies are held with different aims and purposes that we can now review in their present contexts.
Towards Dropping to Rice Fields
Before the seed planting begins, there is a tradition called Khanduri ulee Lhueng or Babah Lhueng which is carried out when the water is fed into the irrigation channel led by a Kuejren Blang by involving the farmers who own the rice fields in the area. The ceremony is usually held en masse.
In this ceremony is performed ritual in the form of slaughter of animals such as buffaloes and goats in Babah Lhueng or mouth trench irrigation to the land, so that the blood flowing into the trenches flowing with water to the farmers' fields.
According to the peasants, the blessings and prayers uttered so that the seeds of rice that they plant will later flourish will flow through the blood media to every existing field.
As we nowadays, plant fertilizers recommended by agricultural extension workers in general, such as the use of urea fertilizers and other chemical fertilizers, are all granted on a period of growth up to the time of harvest with each count of time.
While at the beginning, before the planting period there is no specific fertilizer provided for the processing of soil media. That's when the animal's blood works to enrich the nutrients in the soil.
But when viewed from the other side, buffalo or goat blood also has other functions at the stage before planting. Animal blood can actually also fertilize rice fields. It can be noted, now the mothers who like to plant flowers in the yard often flush the flowers with water basuhan fish that contain blood, the water is believed to fertilize plants so that their plants will be more green and fast flowering.
Similarly, the blood of the buffalo that flows into rice fields can certainly help to fertilize the land that will soon be planted with rice. Farmers are often characterized as a community of gotong royong. They had worked together since before the rice was planted. As illustrated in this Tron U Blang ceremony, they work together to organize ceremonies for their fields. Together provide slaughtering animals, cooking and providing other side dishes to complement Khanduri at the ceremony site. For that it takes a wider place like the field near the rice field or rice field itself is in the middle before planting.Usually in certain areas there is one land left to place Khanduri every year. On the land in the shady trees that can be shelter and rest for the farmer. Not only that, the land can also be used as a place to collect the rice that has been harvested (Phui Pade) before the glance. Then there are the mothers can help mengangin-aired, cleaning and weeding rice, then just brought home. The completion of Tron U Blang ceremony is a sign that the land or land is ready to receive new seeds, planting period can be implemented immediately. The deeper meaning of this is so that farmers can simultaneously work on their rice fields, so that later can also keep each other and supervise the rice together or at least every process, from planting to harvest can be carried out together, issuing zakat even to enjoy the results. The kinship value that grows becomes so thick felt in the rice field and carried also to the home and social environment of the community. Rice Padi BeruahPada next stage, after the planting period when the rice has half the age when the stalk is rounded rice, rice seeds begin to contain or usually called the period bunting / virgin there is another ritual that must be executed.But in general no longer held together. Khanduri is only done by family farmers who have the ease / sustenance to carry it out. But Khanduri is usually done in a simple way. For those who are weak economically able to carry it out by feeding an orphan for a time. The second stage is known as Geuba Geuco where in the ritual of the ceremony held in the cemetery, which is considered to be a priest. It is intended to avoid rice from pests and diseases that can harvest with good results. But this one ritual has also experienced a shift. The belief in dynamism as done in the Geubo Geuco ceremony has been very rare. Now farmers tend to celebrate or celebrate the fertility of paddy. The ceremony can be done at home, but the ritual itself is still done in the fields, in some plots that dipeusijuek symbolically.
While the prayer is delivered for the entire land of the owner of the celebration. There is no stipulation of how much Khanduri should be executed, which obviously should not incriminate the farmer. Because the most important is the sincere intention. As the scholars argue, that Khanduri may be done so far is not excessive, giving goodness and useful.When analyzed more deeply this Khanduri has religious value. Does not God promise a double sustenance of sincerity? So if today the farmer willingly share his sustenance, on the other day the Lord will repay it by doubling his sincerity and it could have been supplied through the rice that planted. After the Time Reap The second stage is over then the third stage awaits.
The last ceremony was Khanduri Pade Baro. This ceremony is held after harvest or after the harvesting activity is completed. At that time the peasants had a little berleha-leha because the task in the rice field just finished. The ceremony is implemented by each farmer in their homes with the aim to obtain a blessing. This means that after the reward of sincerity is obtained then he should hold Khanduri again for what he dpat dalm harvest time is blessed by Allah SWT, if the result is sold and cashed it can also be used correctly and bring good for the farmer and his family. the ceremony is held together prayer activities at home, invite close relatives, orphans and the less able to participate to taste the newly harvested rice as a form of gratitude for the sustenance that has been given by Allah SWT this time. Sharing, this word contains significance and very deep for the farming community. See how happy they are when a lot of people can taste their crops, the rice with their sweat for months guarded and watched now can be tasted. The sigh as if paid off with gratitude from Connoisseur, because after the guests who come feel full then the word Alhamdulillah represents the most makbul prayers of thanksgiving. From each word it flows also hope that harvest in the upcoming planting season the results will be better again.Tradisi this is not implemented simultaneously, if there are some people want to hold the Khanduri then the implementation time should not be simultaneous.
Therefore, the farmers should first discuss with Keujren Blang, Imum Meunasah and Keuchik to determine the time. In fact, although every farmer starts the planting season simultaneously, the harvest can be different, because the soil fertility level, the planted seeds and the fertilizer used are different . But the difference is of course not so conspicuous. Well, that way, relatives, neighbors and relatives who live in the same village who came not confused where to attend the invitation. Khanduri si A or B. One meal in one place is certainly more blessing than one meal in many places. Another thing that is not less important in this third stage ceremony is zakat mengihaikan. For the harvest that has been till hisabnya obliged to pay zakat, so the important guest who should be invited in this ceremony is the zakat board in the village in charge of receiving zakat.Selesainya zakat submission then ends also the duties of farmers for one time harvest. And this series of ceremonies will continue to be held every time the farmers working the fields start from planting until harvest time, so seterunsnya.Namun if after the ritual harvest done worse, is it because the ritual is not right? Not necessarily, the ceremony contains abstract values. While in reality, very dependent on the patience of farmers in managing their rice fields.Takakal does not mean waiting without effort. The abundant harvest is not obtained only through the rituals but also the farmers 'efforts to keep their rice fields in logical ways, while the only media ceremony that helps realize the farmers' dreams becomes real, namely obtaining abundant crops. Traditional ceremonies that include Khanduri Blang as described above, are held once a year. Because tradition is based on old culture. With the condition of land in the form of rainfed lowland rice without adequate technical irrigation, farmers can only plant once a year in the rainy season. But there is a possibility for those who now use irrigation as a source of irrigation for their land, it is not forbidden if they want to hold the ceremony of Tron U Blang and two other ceremonies twice a year. This event can train people to always live together. Furthermore, its implementation teaches how much importance to respect nature more directly related to human life. In addition, ritual for the ritual we are reminded that in human life can not live alone but always need other people so can willingly help each other, appreciate and share in goodness . Togetherness, the same destiny in striving for the achievement of life can give a great opportunity for the farmer to step in the context of social relations among peoples.
