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RELIGIOUS CHARACTER IN NGAYUN

SINTA MARIA DEWI1, AJAT SUDRAJAT2

11Dosen Universitas Buana Perjuangan Karawang 2 Mahasiswa Universitas Pendidikan Indonesia

sintamaria@ubpkarawang.ac.id

Abstract

This paper aimed to explain the religious character contained

in Ngayun. The scope of this paper is the history and

understanding of Ngayun, the form (tools and materials, types

and conditions) of Ngayun, and the process of implementing

Ngayun and the religious character contained in Ngayun.

Ngayun is a ritual after seven days of the birth of a baby. The

method used in this research is literature study, interview and

observation. Based on the research results, the main value

contained in Ngayun is religious character. The purpose of the

results of this paper is to build religious character in children

from an early age, so as to make people who believe and

devote to God Almighty.

Keywords: Character, Ngayun, religious value

INTRODUCTION

Karawang Regency is the northern coastal region of western Java and is part of the area of West Java Province. Geographically, Karawang Regency is located at the coordinates of 107o02 "- 107o40" BT and 5o562 "- 6o34" LS. Karawang culture that has been formed for thousands of years displays a distinctive style that shows the existence of a strong cultural acculturation. Karawang Regency has a variety of customs and rituals including Pabarit, Ngetrukeun Kikut Kundang, Guyuban, Hajat Bumi, Ngarak Panganten, Ngayun (Congress of Culture in Karawang, 2018). From the various customs traditions that are still carried out by the community as an effort to preserve the regional cultural traditions, one of them is Ngayun.

Ngayun is an activity in the Karawang area, especially in Hamlet Village. Ngayun is an activity carried out by the community after seven days of birth. The Ngayun tradition aims to give a name to a newborn

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child. In addition to giving a name, the Ngayun Tradition has the aim to express gratitude to Allah SWT for the birth of the baby and the safety of the baby and his mother. Therefore, in order not to lose the habit of swinging children for the lives of the next generation, Ngayun must be introduced to the younger generation as an effort to preserve regional traditions.

DESCRIPTION OF NGAYUN Definition of Ngayun

The word “Ngayun” derives from a ceremony in which the baby is a swing in a traditional swing made of side cloth. The swinging tradition is a Sundanese tradition for naming babies on the seventh day after birth. This tradition begins by placing the baby in a swing under which various foods such as rice, chilli, fruit, and others have been placed.

In Sundanese people’s customs, the baby will be formalized on the seventh day after its birth. The inauguration ceremony of this name is called “Ngayun”. The word “Ngayun” itself comes from the core ceremony of the tradition where the baby is swung in a traditional swing made from side cloth.

The tradition of Ngayun has an implied meaning in that, in addition to giving a name, in it also means another meaning "Tandang Makalangan" for the baby meaning, a human child who is ready to fight in the next life. It is according to what Mak Atmi said as Paraji that: “Asal muasal di adakuen kagiatan Ngayun, tina salametan cuplak puseur, salametan nganamian, salametan saentos babaran.” (Personal interview, 23 Oktober 2019). From the interview, it is said that the phone ceremony was carried out from gratitude to Allah SWT for the safety of baby birth and the naming of infants afterwards. Ngayun Forms, Tools and Ngayun Materials

Ngayun is a form of ritual ceremony that is carried out after seven days of birth. As for the equipment that becomes a mandatory requirement that must be present in the implementation of the Ngayun ceremony (Mak Atmi, Interview October 23, 2019) and the purpose: a) yellow bamboo, b) coconut / palm leaves, c) sugar cane, d) pandan leaves e), money f) cigarettes, g) chilli, h) garlic, i) how many pieces of cloth, j) that's a mattress k), ropes l) some side cloths, m) wear a baby father, n) rice, coins and candy for sawer o) chicken, p) white porridge

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and red porridge, q) rice, r) egg, s) and a lot of food is hung above the swing t) and some offerings.

Figure 1. Preparing Food and Package for Ngayun

Source: nurulfitri, 2018

Furthermore, several materials are mandatory conditions in phone

activities including: 1) Parukuyan and Menyan

Parukuyan have the meaning of the place of charcoal or coal made from soil. Parukuyan is a place of Saripati. Red symbolizes the flame, yellow symbolizing angina, white symbolizing the water and black symbolizing the soil.

2) Amparan/Samak/Tikar It means “Kudu saamparan samaksud satujuan. Sakabeh tujuan jeung maksud kudu di amparan ku Ka Tuhanan, Ka manusaan, Ka bangsaan, Ka Rahyatan, Ka adilan. “

From the above statement has the meaning that we must indeed

have one intention, the purpose of which must be based on the

values to the church to humanly, to the nation, to people, and to

the justice. Base of Lawon Bodas which means white cloth as a

base. Lawon means "Awon" which means bad, bodas means

pure white clean. Its meaning should be in action and speech

should be ramped by the heart hygiene of the mind.

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3) Kendi di eusi cai make hanjuang (Kendi is contains the water and give the hanjuang leaves) Kendi made from land that has been filled with water that

means water “Hanjuang” Hana ing Juang (Hana = hirup/aya, Juang have the meaning of fighting)

Its means hirup kudu berjuang gawe pikeun lemah cai babakti ka nagri bebela ka nagara.

Life must fight devoted to musa and nation.

4) Sang Saka Dwi Warna (Sasaka Pusaka Buhun) have the meaning of red white fla. Dwi Warna has the meaning two colours. Beureum Bodas has the meanings red and white. Beureum has the meaning Indung/mother earth. Bodas has the meanings father/Rama. Angkasa sang saka has the meanings soko tiang utama. Patokan Pusaka has the meanings Pupuhu Saka Beh/Cikal-bakal Buhun. It means that a duty we value the parents who have given birth and take care of us, also to the homeland who has given life. Must be in the first place in life (must be made benchmark).

5) Kembang Tujuh Rupa nu Seungit (7 types of fragrant flowers) Seven has the menaings tujuh pangawasa nu aya na diri (Kawasa, Kersa, Uninga, Hirup, Tingali, Ngarungu, Ngandika) guru hyang tuju has meanings Seven power that is in the Lord's origin. Kembang seungit has meanings smel good flower. It means: geura kembangkeun/mekarkeun/daya upayakeun eta pangawasa nu tujuh ku jalan silih seungitan ka sasama hirup. Develop these seven powers with a path of mercy to fellow beings.

6) Rujak Tujuh Rupa (Seven Kinds of Rujak) Rujak it means rujak flavor sweet, bitter, sour, doormat and others. Seven kind’s means tujuh poe/seven days. It means Dina tujuh poe panggih jeung rupa - rupa kahirupan. The meaning is in seven days we experience various flavors of

life. (Personal interview, Mak Atmi, 23 Oktober 2019).

The Process of Ngayun

The swinging tradition is a Sundanese tradition to name the baby on the seventh day after birth. The procession of the implementation of this tradition begins with preparing strands and pairing the swing side.

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Figure 2. Preparing Ngayun Stuffs such as Sinjang (Batik), Awi (Bamboo sticks), etc.

Source: Nurulfitri, 2018

This activity has the meaning to avoid various kinds of spirits, evil

spirits, and various diseases that will come to the child himself, while the swinging side is used to swing the child. Then put the baby in the swing under which has been placed a variety of foods such as rice, chilli sauce, fruits, etc., have the purpose of giving the name of the child apart from that it has a goal so that the child sleeps soundly.

In this process, the paraji recite the mantras addressed to the ancestors, the form of the mantras recited as below:

“Bismillahirrohmanirrohim. Assalammualaikum, waalaikumsalam. salam ka pupus. ning Ngayun ning ngadeug haining ayang, kukus aing kukus pencak, kukus pencak herang pang nepikeun kanu sakti, pang dongkapkeun kanu kawasa sing…anjenna nyandakeun hatur pangabakti sing nepi ka bekit sing katarima…. etc. (personal interview, Mak Atmi, 23 Oktober 2019). After reading the spell, followed by a read of the Istigfar, Hadoroh,

Sholawat Nariyah, prayer. After that, the paraji or dukun beranak will bring their babies to be placed on a jojodog (small wooden bench). Then the baby will be asked for permission on behalf of that has been

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prepared by his family. Paraji will hit the jojodog to ask permission from the baby. If the baby cries it means the name is not accepted, and if the baby does not cry means the name is accepted by the baby.

Figure 3. Traditional Dishes in Ngayun Ceremony

Source: nurulfitri, 2018

After that, the paraji enters the child into money, jewelry, and land.

This activity intends so that the child will have lots of fortune, meaning before stepping foot into the earth that is stepping on wealth first. Followed by touching the baby's feet to the legs or limbs of the baby, this activity has the aim that the diseases that approach the baby are brought by the chicken. apart from that so that the child can immediately walk, good at looking for rizki, not wasteful and many of the rizkinya. Then wash your hands with flower water, this activity has the purpose as an expression of gratitude to the dukun beranak (paraji) who has been bothered with taking care of labor and taking care of the baby. Then the baby will be swung again several times while prayed by the paraji. The swinging ritual does not stop there. After being swung while being prayed by the paraji, the baby will be taken out and the family will plant rice and worship in front of the house. Rice planting and jaat is a symbol of hope that the baby will be successful in the future. the Ngayun tradition ends with the tradition of "Tawur" or "Gawur" as a closing ceremony for the celebration of the birth of the

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baby. And ending with salvation or alms, this activity illustrates the expression of gratitude to Allah Almighty. for the fortune that has been obtained by the family of the baby. Then, the food is distributed to guests who attend to eat together.

DISCUSSION Religious Character

The term character comes from the Latin “Ch character”, which among others means: character, character, mental characteristics, character, personality or character. Whereas in terms, the character is interpreted as human nature in general where humans have many traits that depend on their life factors (Buchori, 2010). The concept of character education universally needs to be understood that there is a concept of genuine Indonesian character education. The concept of original Indonesian character education can be explored from various customs and culture in Indonesia (Samani, 2016).

Mustari (2011) argues that the religious character in a person naturally exists (fitrah). The first religious character is God, that is, the religious man believes that everything in the universe is proof of the existence of God. Second, pluralism, which is an attitude that respects differences in national life, does not make a fundamentalist self. Meanwhile, according to Samani and Hariyanto (2016) religious characters (who are devout) are disciplined, faithful, devoted, thinking far ahead, grateful, honest, introspective, forgiving, generous, and devotion.

According to Glock and Stark 1996 (in Muhaimin, 2008) there are five kinds of dimensions of diversity (religiosity) which are as follows:

1) Dimension of belief. Contains hopes that religious people hold fast to certain theological views and acknowledge the existence of the doctrine.

2) Dimensions of religious practice. Includes worship behavior, obedience and things that people do to show commitment to their religion. Religious practices consist of ritual and obedience.

3) Dimensions of experience. Filled with and pay attention to the fact that all religions contain certain expectations. This dimension relates to religious experiences, feelings, perceptions and sensations experienced by a person.

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4) Dimensions of religious knowledge. Referring to the hope that religious people have at least some knowledge about the basics of beliefs, rites, scriptures and traditions.

5) The dimensions of practice or consequences. This dimension refers to the identification of the consequences of one's religious beliefs, practices, experiences, practices and knowledge from day to day.

The Position of Religious Character in Ngayun

According to the Greek philosopher Aristotle and contemporary philosopher Novak in Lickona (2012), character is the nature of a person in responding to situations morally manifested in concrete actions through good behavior, honesty, responsibility, respect for others and other religious characters. Character is the mental, moral or moral characteristics that distinguish one person from another (KBBI, 2008). Meanwhile, according to Samani and Hariyanto (2016) that character is a drive for choice to determine the best in life. Muslich (2011) states that character is the values of human behavior related to God Almighty, self, fellow human beings, the environment, and nationality manifested in thoughts, attitudes, feelings, words, and actions based on religious norms, law, manners, culture and customs.

Furthermore, Asmani (2011) stated that character is a characteristic possessed by an object or individual. These characteristics are original and are rooted in the personality of the object or individual, and is a machine that drives how someone acts, behaves, says, and responds to things.

Based on the expert’s opinion it can be concluded that the character is the personality trait of the individual that distinguishes it from the others which is manifested in behavior or actions in daily life in society.

According to Lickona (2012) there are three components of good character (components of good character), including the following: a) Moral Knowledge, consisting of aspects; moral awareness, knowledge of moral values, determination of perspectives, moral thinking, decision making and personal knowledge. b) Moral Feelings, consisting of aspects; conscience, self-esteem, four, love good things, self-control and humility.

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c) Moral Behavior, consisting of aspects; competencies, desires and habits.

Moral knowledge, moral feelings and moral behavior do not function as separate parts but influence each other in any way. These three things are needed to direct a moral life, all three form moral maturity. The characters in the Ngayun ceremony are religious. In psychology it is known that newborn children are already able to absorb and process environmental information around as the process of self development (Mueller,2005). Ngayun is an early religious personality formation effort. When delivered Ngayun will be useful not only for newborns but also useful for people who listen to it. One of the verses in Ngayun's activities which is based on the values of Religiusity (Soeganda, 1982 in Fadlil, 1996) is as follows: The first temple, Astagfirllahal Adzim (read three times). This first temple shows the aspect of confession to the Supreme creator of Allah SWT, namely by asking forgiveness for all the sins and various mistakes in life. So man returns to the chastity of birth and inner before leading a broader life. This temple also shows that God Almighty Creator as the base and source of life of Sundanese people. The second verse: What is a sense of taste, the light of the will, the light will human, Manusa Wawadah Allah (father entrust Sense, Nur shall be light, light to man, man place God). This temple shows the highest hopes of a father toward his son to be a human being who has maximum benefit for society. So this factor that will make a happy life in the world and at once can be safely returned to the creator.

The third Temple: Allah is the Lord of the Guyub, the awor of Allah Jeung Muhammad, the singular Muhammad of light, the future light of Manusa (Allah in the Invisible Place, united God and Muhammad, Muhammad singular light, the future rays of human). This temple introduces the Tawheed that Allah SWT is the Almighty God who is the source of life inspiration. God sent Muhammad SAW as a representation of the divine values in the world that had a duty to spread his teachings. The fourth verse: Susul rejeki ti kadim, ala bagjaning ti Kudrat, you will have a To'at, Neda Ginanjar Sapaat (Origin of the vows of Kadim, degree from Kudrat, do not be off guard to Ta'at, ask to be given intercession). This temple gives the awareness that all life situations come from God. God who gives fortune and various forms of happiness. The way to achieve this is to demonstrate obedience is

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the maximum effort. And with constant sustained prayer that God's help protects every human effort. Fifth verse: Tuh nu The Kebon Alas, Cawisan Utun in the base, the likeness of the Cadaharan, the Ngahaja beloved (see the Garden in the woods, for children available, various foods are provided). This temple describes the arena that God provided for human life in the world. God provides a wide expanse of land with various types of plants as a source of human survival.

The sixth temple: Matak diayakeun rujak, Utun teh Ngalunjak, I will add to the Payuung, sing Arasih Ngariung (why it is held Rujak, my son does not be naughty, additional to the umbrella, may love to gather). This temple gives advice to human beings after human beings get everything in life, such as position, property, career and so on. So he must not "mischievously" cheat, harm others (KKN), conflict, and want to win himself. So that the pinnacle of life ownership would love to others by showing harmony, a willingness to live with others in the midst of diversity, and a willingness to share with others. Seventh verse: The umbrella of the mother's Tilu, Watekna Mawa Rahayu, Umbrella Opat nu ti Rama, Watekna upload Darajat (umbrella three of the mother, the usefulness brings a happy, umbrella four of the father, the Khaciatnya rise degrees). The concluding temple reminded not to forget devotion to parents. Because of the various divisions, careers, and successes in the world are the blessings of umbrella (prayer) and parental guidance. Parents have such a high position to get the reverence of a good boy.

From the explanation above, it shows that in Ngayun's activities there is a religious verbal communication in the form of prayer and advice on how to form personality.Although this tradition is rarely used today, because there are some who think this tradition does not exist in religious teachings.But the actuality of the values embodied in the above-substance temples is a form of practice of religious doctrine.And in Ngayun activities there is a religious activity that reveals expressions of gratitude to Allah SWT on the birth of the baby and the safety of the baby and his mother. According to what Mak Atmi said as a Paraji:

“Of all the Ngayun rituals, it is shown to give thanks for the birth of the baby and hope for a future life for the baby. In order for a healthy baby, lots of rizki and step in the blessing of Allah SWT.” (Personal Interview, October 23, 2019).

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Based on the results of the paraji explanation, that the activity in Ngayun is intended to give thanks for the blessings that have been married by Allah SWT, namely the birth of a baby. The characters contained in the Ngayun ceremony are expected to be preserved to children who live in this modern age and can be implanted in them as a foundation in carrying out life in the future.

CONCLUSION

Ngayun is a ceremony performed by villagers as an expression of gratitude for the safety of the baby after the seventh day of birth. The religious character contained in the Ngayun ceremony is an act in actualizing his gratitude to Allah SWT. The character will certainly be useful for all citizens and if it is instilled in children who live in modern times it is expected to provide religious provisions to them as a foundation in carrying out life in the future.

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Lickona, T. (2012). Educating for Character (Translation). Jakarta: Earth Literacy.

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