The Ceremonial Procession and Meaning of Makan Patita in Negeri Oma - Maluku

Abstract

Makan Patita is a tradition of communal feasting or eating together among Maluku communities that practiced in festivity the Panas Pela, Panas Gandong, King coronation, building Baileo house, the celebration of city`s anniversary day, and other events in Ambon city. However, for the people of Negeri Oma in Haruku Island, the tradition of Makan Patita differs from others. The differences are attracted to be discussed about the ceremonial procession and its meaning of the tradition of Makan Patita in Negeri Oma. This research aims to describe the ceremonial process and its meaning of the Makan Patita Soa practiced in Negeri Oma, Haruku Island District, Central Maluku Regency, Maluku Province, Indonesia. This is a qualitative research where the data source obtained purposively and the data collection techniques by using observation, interview, and documentation. The results showed that: 1) Makan Patita in Negeri Oma is divided into two types; first, the uncle feeds his nephew/child (Mara/Marei), and also the nephew/child feeds his uncle (ana kas makang om). There are three stages in the practice of Makan Patita tradition; the initial stage, a time-set meeting, and preparation of various things, both food and a long white table and the prayers of struggle in Baileo Kotayasa by the Bapa Lima-Lima. In the second stage, the Makan Patita begins with Cakelele dances and the ceremonial procession takes children to the Patita dining table, then the uncles feed their nephews. In the final stage, each remaining food must be brought back and eaten by all children at home, then covered with a Eucharistic prayer for the Soa and Maradansa. 2) The meaning of Makan Patita tradition for the people in Negeri Oma is kinship ties, respect, and appreciation for elders (uncles) and it contains the symbolic meaning of hope to the children in the Soa will become a good generation and remain in the fellowship of siblings.

Totem: Soa and Its Role in the Indigenous Peoples Lives of Negeri Hutumuri - Maluku

“…Soa is a combination of several units of the house or clan. Soa itself is a combination of several units of the house or clan (family) and from several Soa then merged into one Hena/Negeri/village (Matitaputty & Masinay, 2020). The same thing was expressed by Cooley (1987) that Soa is a collection of unilateral hereditary groups, i.e., houses that are formed at a certain time and enlarge when new arrivals are added and decrease when there are extinct houses.…”

“…The collected data was analyzed interactively until it reached saturation point using flow research analysis techniques (Miles, 1992). Data analysis activities include three elements: first, data reduction, which is part of the analysis of sharpening, classifying, directing, removing unnecessary, and organizing data in such a way that conclusions can be drawn and verification of data presentation and conclusion drawing (Matitaputty & Masinay, 2020) Second, data presentation, namely all data obtained in the form of field notes made in the form of narrative text at each point that has been reduced in the matrix. Third, concluding the emergence of Soa in the indigenous people of the Negeri Hutumuri, analyzing the existence of Soa and their functions according to the totem symbol of each Soa and the future of Soa in Negeri Hutumuri.…”

“…The number of Soas found in one Negeri varies. Still, the research finds that there are at least two Soa in Noloth and the Nuaulu tribal community in Tamilou (Matitaputty, 2016), three Soa (Nendissa, 2010), four Soa in Negeri Oma (Matitaputty & Masinay, 2020). There are also five Soa in Mornaten (Touwe et al, 2020), five Soa in Haruku (Asrul et al, 2017), six Soa in Porto (Matitaputty, 2018), eight Soa in Negeri Allang (Matitaputty, 2013), and nine Soa in Negeri Ihamahu and Booi (Matitaputty, 2018).…”

“…The same thing was expressed by Cooley (1987) that Soa is a collection of unilateral hereditary groups, i.e., houses that are formed at a certain time and enlarge when new arrivals are added and decrease when there are extinct houses. Soa plays an important role in developing a Negeri (village) (Matitaputty & Masinay, 2020).…”

Implementasi Education for Sustainable Development (Esd) Melalui Ekopedagogi Dalam Pembelajaran Di SMP Negeri 8 Ambon

“…Selain itu materi muatan lokal seperti kearifan lokal sasi yang mampu menjaga sustainability, bukan hanya ekosistem alamnya tetapi keberlangsungan hidup manusia (Matitaputty,2021). Budaya makan patita (Matitaputty, 2020) dimana siswa dilatih bukan hanya tentang hidup damai dan saling mengasihi tetapi pemanfaatan alat yang mudah didaur oleh bumi (penggunaan alat-alat berbahan alam) sehingga kerajinan Daur ulang sampah dan sebagainya dapat dijadikan pengembangan di dalam pembelajaran pada setiap mata pelajaran. Tentu 17 pokok tujuan global pembangunan berkelanjutan dapat tercapai dalam pendidikan khususnya di SMP Negeri 8 Ambon.…”