PAPER

CULTURAL VALUES CONTAINED IN SASI IKAN LOMPA

TRADITION IN HARUKU, CENTRAL MALUKU DISTRICT

CROSS CULTURE UNDERSTANDING

Arranged By:

ATHIRA (1652132046)

FAKULTAS BAHASA DAN SASTRA

UNIVERSITAS NEGERI MAKASSAR
2018
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PREFACE

First at all, give thanks for God’s love and grace for us.

Thanks to God for helping me and give me chance to finish this assighment timely. And I
would like to say thank you to Mr. Prof. Basri Wello as the lecturer that always teaches us
and give much knowledge about how to practice English well.

This assighment is the one of English task that to know about cross cultural understandi. I
realized this assighment is not perfect. But I hope it can be useful for us. Critics and
suggestion is needed here to make this assighment be better.

Hopefully we as a student in “UNIVERSITAS NEGERI MAKASSAR” can study more about

our culture both domestically and abroad . Thank you.

Makassar, 09 May 2018

Athira

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 TABLE OF CONTENTS

Contents
PREFACE ................................................................................................................................................... i
TABLE OF CONTENTS.............................................................................................................................. iii
CHAPTER I. PRELIMINARY ....................................................................................................................... 1
1. Introduction / History ................................................................................................................. 1
CHAPTER II DISCUSSION. ......................................................................................................................... 2
2.1 What are their lives like? ........................................................................................................ 2
2.2 Structure of Indigenous Peoples of Haruku ............................................................................ 3
2.3 Customs and Tradition in Haruku ........................................................................................... 4
2.4 Tradition of Sasi Lompa........................................................................................................... 5
CHAPTER III. CLOSING ............................................................................................................................. 9
3.1 Conclusion ............................................................................................................................... 9

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 CHAPTER I. PRELIMINARY

1. Introduction / History

Tradition of sasi is an idea, belief, the behavior of a past which is symbolically

derived with a certain meaning to a group or society. Thus the meaning of tradition is
something which can survive and develop from time to time. Traditional construction always
refers on cultural values and social systems, such as customs, rules, or written laws that
apply in certain contexts after passing through a generation. Tradition is concepts that
explain a time-consuming behavior or action previous. It is therefore known the term
"traditional culture" to describe abeliefs and practices of a particular group of people they
inherited from their ancestors or their parents and the environment
There are various traditions of sasi known to the people of the Maluku Islands, for
example traditions of coconut sasi, sasi negeri, sasi Gereja, and so on. In my own country
there is one Haruku a unique and unique sasi tradition only available in the place, namely
lompa fish sasi. Sasi This regulates the management of lompa fish that lives in the perariran
around Haruku Country. Start from small to harvestable, lompa fish is protected by the rules
of the sasi`
Research on the tradition of sasi ikan lompa in the Country (Village) Haruku,
Maluku DistrictCentral aims to: 1) describe the tradition of sasi ikan lompa from history, the
implementation of the ceremony from closing sasi to open sasi, 2) express cultural
valueswhich is contained in the tradition of lompa fish sasi.
HARUKU is a small island in Central Maluku district, Maluku. It is located between
Ambon and Saparua Island. This island can be reached by speed boat about 20 minutes
from Tulehu port, Ambon. The cluster of Haruku islands, Saparua and Nusalaut are known
as the Lease Islands, but Haruku is also the name of the sub-district which oversees 11
countries. Its area of 473 km2 is located 10 kilometers east of the island of Ambon.
Historically, 11 countries in Haruku were grouped into two ulises or alliances based
on the customs of the local indigenous peoples. First, Uli Hatuhaha which is the alliance of
five countries known as amarima hatuhaha or amarima lounusa. The five countries are
Pelauw, Kailolo, Rohomoni, Hulaliu and Ori. Everything is on the north side of Haruku Island.

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 CHAPTER II DISCUSSION.

2.1 What are their lives like?

The cloves of the northern Moluccas and the nutmeg of the islands are traded in Asia
long before Europeans heard of the Spice Islands. With the arrival of the Portuguese in
1511, many decades of conflict began. The struggle for control of the region caused great
loss of life during this period. The victorious Dutch earned large profits, the spice trade had
greatly diminished. As a result, the Moluccas were no longer so desirable.
Indonesian culture is an inter-mixture of many diverse civilizations. The Hinduism and
Buddhism of India exerted a profound influence on Indonesian life, leaving a strong imprint
on the architecture and sculpture of the country. Arabic influence in Islam has been
promoted since the thirteenth century, mainly through the teachings of Islam. The islands
have also been affected by southeast Asian and Polynesian cultures, as well as by the influx
of Chinese and Dutch peoples.
The climate of Indonesia is tropical, with two monsoon seasons: a wet season from
November to March and a dry season from June to October. The weather is more moderate
between monsoons. The rich volcanic soil of Indonesia is ideal for growing crops; forests
flourish and cover about two-thirds of the land.
Earthquakes are frequent in the Moluccas, and most of the islands are mountainous.
Several islands, especially Ternate and Banda, have active volcanoes. The Tanimbar and
Aru island groups, however, are low and swampy. The climate of the Moluccas is tropical,
with rainfall varying from 80 to 150 inches annually in various locations. In some areas, the
evergreen rain forests that formerly covered most of the islands have been leveled, and the
land is now cultivated. There are also patches of open savanna, and the coasts are often
fringed with mangrove swamps.
Christianity and Islam are the dominant faiths in the coastal areas, but in the interior
most people are animists (believing that non-human objects have spirits). Food is obtained
by hunting, fishing, and collecting sago (a type of palm) starch. Coconuts are widely grown,
and the main exports are copra (dried coconut meat which yields oil), forest products,
spices, and fish.
Most of those living in Haruku are parents, married adults and children from
elementary and junior high schools. Teens and many adults continue high school and
college in Ambon and other cities.
In Haruku State, people have a high awareness of education. There is a customary
rule about the time of study for the student's children that is from 19:00 to 20:30 East
Indonesia Time.

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 2.2 Structure of Indigenous Peoples of Haruku

Latu Pati is the King of Haruku Island Council, the customary density body among
kings across the island of Haruku. Its main task is to hold meetings if there are disputes
between the country (village / village) regarding the boundaries of the land or other things
that are considered very important. However, kings should not impose their will and must
make decisions on the basis of the principle of togetherness and in a peaceful way.
Raja is the top leader of the government of the country (indigenous leaders). His
duties are running the wheels of state government, leading meetings with indigenous leaders
and public figures, conducting public government sessions, and developing country
development programs.
Saniri Besar is an indigenous deliberative institution of the country. This institution
consists of staff of the government of the country, the elders of adat and community leaders.
His duties are to hold meetings or full customary proceedings if deemed necessary with his
members (traditional leaders and community leaders).
Kewang is a customary institution that is authorized as a manager of natural
resources and economic community, as well as supervisor of the implementation of
customary rules or discipline in society. The institute is in charge of organizing the adat
session once a week (Friday night), organizing the economic life of the community, securing
the implementation of the regulations, giving sanctions to those who violate the regulations,
reviewing the boundaries of the land with the village or neighboring countries, safeguarding
and protecting all natural resources, at sea, times and forests before opening time, and

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reporting things that could not be resolved at the king's customary (kewang) and requested
to be tried in the Saniri Besar Session.

Saniri Negeri is the country's Indigenous Council of Deliberation which consists of the
mission of every soa who sits in the government of the country. Its main duty is to help
arrange and implement the work program of the government of the country, attend the
sessions of the government of the country, and assist Head Soa in carrying out the work of
the country assigned to soa.
Kapitang is the Commander of the War of the State. His job of organizing strategy
and leading the war in the wake of the war.
Tuan tanah is the controlling power of state land rights. The task of organizing and
resolving issues with neighboring countries concerning the boundaries of land and land
dispute land that occurred in the community.
Kepala soa is the leader of each soa chosen by each soa to sit on the staff of the
country's government. He helped run the governmental tasks when the king was not in
place, leading the country's work undertaken by soa, representing soa sitting within the state
government agency; and handling marriage and death customary events.
Soa is a collection of several clans. In Haruku there are soa divided into five.
Namely soa king, soa suneth, soa moni, soa lesirohi, and soa rumalesi. The task of this clan
clan, carrying out the work of the land when there is a command (order) from the king
through the head of each soa, helps to handle and prepare all the needs of the family
members of soa in the ceremonies of marriage and death.
Marinyo is the messenger or the maid of the king. Serving as a messenger and taq
through tabaos (state-of-the-art readings) across the country to citizens.

2.3 Customs and Tradition in Haruku

Haruku is a coastal area and small islands. Some of the people are farmers and
fishermen. When seasons go to sea (waves are not high) people look for fish in the sea.
While during the high waves season, the community farmed in the garden and rice fields.
Others are entrepreneurs, marine transportation entrepreneurs, carpentry, sewing, home
industry and civil servants (teachers).
They all hold the customs of their ancestors. Their customary clothing in the form of
black shirts is not buttoned. This dress is usually worn by kewang when leading the
ceremony. In addition, also use red scarf and rags (a kind of scarf) which may only be used
by the chairman of kewang.
There are some traditional ceremonies that are still carried out by the Indigenous
Community of Haruku. Among others the king's inauguration. The new king was appointed
as a traditional leader and his inauguration was led by traditional elders called then-starch.
Another ceremony is pela heat. It is a ceremony to unite the two countries'
relations. Pela bond means bond of agreement. Pela hot ceremony is now interpreted as a
ceremony to strengthen the relationship of descent of two countries.
There is also sasi lompa. Namely a traditional ceremony to call fish lompa from the
sea (coral) to the river. The ceremony is done in order to open the sasi lompa. Led by a
head of kewang.
For the wedding ceremony is known terms of paying state property or blessing.
This is done when there are people of Haruku who married women outside Haruku Country.

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Blessings from men paid to women, in the form of a single white cloth of wood (one reel),
Jeniver / Sofi drinks, and money depending on the ability. The place of payment is done in
balileo, through a custom procession that is posowari.

Pattern of land ownership in Haruku country also still use custom system. According to adat
rules or customary land types, there are three.
First, the land. The land is managed by the family. Rules in management is for the
descendants of women should not manage the land in the hamlet Dati. They may only get a
share of the estate and / or agriculture.
Second, the heritage, which is managed and belongs to the clan. Third is the land
of the land where the ownership rights of the management are held by the state, usually
covering the prone land and used for conservation purposes. There are rules, on a certain
slope should not be used for plantations.
For sustainable management of natural resources, the people of Haruku State
have local wisdom. Among other my nan. Namely the knowledge of the community to
determine the location of fish catch. The location is referred to as saaru or rep. The names
have existed since the ancestors, There are names sair, rurete, oha lau (long), oha dara,
chapter, wamarima and rutial.
In principle, my na marks a saaru to know whether or not there is a fish. How, by
looking at the tides of sea water. If the sea water receded, then the fish is expected to
overflow. Conversely at the time of high tide, it is estimated that the fish does not exist.
Outflow means to fish (fishing). Incoming streams are not recommended for fishing, as
usually little or no fish.
They also believe in natural signs and use them, to determine the location of the
sea usually by looking at cape and mountain as a navigation / benchmark. For good times,
they recognize tanat. They believe that the good time for activity is determined by looking at
the moon. Tanati begins on the seventh day after the full moon. The same is true at the time
of the dark moon to the full moon. The calculation of the day on this month's bench has
something to do with the tides.
For timing or gardening, communities use tide benchmarks. Highest tide is a good
time to plant. Vice versa. When planting, it should not be done at midday. The public
believes that the shadow of the planter should not be exposed to the hole where the seeds
are placed because at that time the wild animals threatened and the plants could be eaten or
destroyed by pests, such as pigs.
Like the Moluccas in general, the traditional governance structures in Haruku are
based on kinship ties in Petuanan territory. In Petuanan, there are boundaries of customary
territory (land, forest or sea) that belongs together in a country. The kinship relationship is
divided into several soas. That is a collection of large clans or clans that are the set of
several eye-houses (extended family) are surnamed together. The structure of customary
government in Haruku State, because it is the basis of the division of functions and roles
communally. Some terms in it, can be seen in the structure of indigenous people of Haruku
Country.

2.4 Tradition of Sasi Lompa

Sasi Lompa or Sasi Laut is an annual tradition organized by people on the island of
Haruku. Sasi comes from two syllables namely Sasi and Lompa. Sasi is a ban in Maluku

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which aims to preserve nature, while Lompa is a small Sardin fish species that live in
brackish water.
Preparation Open Sasi Lompa in 2013 is supported by the Central Government through the
Ministry of Education and Culture and Central Maluku Regency Government. At the opening
ceremony of Open Sasi Lompa attended by Vice Regent of Central Maluku then continued
Patita meal, where all citizens of Haruku and the guests eat together with main menu typical
of Haruku State cuisine.

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At 19.00 wib the kewang then gathered and started doing a hot ritual sasi in the house
kewang. After the ritual the kewang then walk around the village and stop at every pamale
stone.
Every stopping is done by blowing tahuri and beating drum as a marker / announcement to
indigenous people that will be open sasi. After the blowing of the throne and the beating of
the drum, the secretary of kewang read the custom rules in the open sasi and lompa fish that
must be obeyed by all indigenous people.

There are five pamali stones (ban) visited, after finished the leader of kewang back to
the house of kewang to prepare food dish for the kewang.
At 03.00 then the whole kewang berkumbul sitting in front of the table that has
been filled with food and beverage dish typical of Haruku Country.
This ritual is referred to as eating the lions of the kewang. Food all using natural
ingredients, such as where to eat using banana leaves and a place to drink using coconut
shell, kettle ketabasa water (fruit maja).
Finished eating the loo the kewang prepare the lobe burn process. Lobes are made
from dried coconut leaves which are collected to form like a long pole that is wheelbase.
Burning lobes started with custom rituals. There are 15 lobes burned alternately. The
meaning of the burn lobe is to call the lompa fish to enter the river mouth.
After the Lobe burned it all when it showed it was 06.00 WIT, the kewang, the
guests and the residents witnessed how the lompa fish came from the sea then entered the

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mouth of the river in a swarm. At around 09.00 WIT, the leader of kewang then closes the
river estuary with a net fence, so that when the sasi is opened the lompa fish can not get out
of the sea.

November 23, 2013 open sasi in Haruku State implemented, thousands of indigenous
people Haruku Country and the guests have gathered around the banks of the River Learisa
Kayelly.
There are people carrying nets, buckets and boats to catch and at the same time become a
container of lompa fish. At 10.00 WIT, the leader of the stake then beat the drum and the
king of Haruku State sowed the first net into the river as a sign of sasi has been opened.

Thousands of Haruku State Residents rejoice that the children, the youth and the elderly
catch the lompa fish, not to miss the guests, the media and the government down to the river
to join the indigenous people of Haruku Country.

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 CHAPTER III. CLOSING

3.1 Conclusion

Sasi is a temporary ban for extracting certain natural resources, in certain areas, as
conservation efforts in order to maintain the quality and population natural resources (animal
or vegetable) nature. When the lompa fish seeds are seen first by the community, then
began the cover sasi. Citizens can not take fish lompa until it will be done open fish sasi
lompa. On opening sasi lompa fish is the joy of Haruku community is very visible. Even
citizens abroad Haruku may take fish lompa when the event open fish sasi lompa. Tradition
sasi lompa fish is a typical culture of society in Haruku State, Regency Maluku Tengah, and
not found in other Maluku areas.
The tradition of lompa fish sasi is implemented by Haruku State people with
supervision of the Harapan Kewang Negeri Corps. Every week, on a Friday night Korps
Kewang Negeri Haruku conducts trials related to the implementation of sasi, including lompa
fish sasi. There are adat provisions that govern the provision of customary sanctions for
offenders of tradition sasi.
The tradition of lompa fish sasi laden with noble cultural values that can form
character of Haruku State society. Cultural values are a tribute to nature of the environment,
adherence to customary rules, togetherness and social solidarity,as well as the value of
sacrifice. Cultural values are constructs of the way of thinking and behave the people of
Haruku State, contained in the tradition of lompa fish sasi. Disclosure of the meaning content
in the tradition of fish lompa fish is necessary because young people today are not familiar
with the values contained in the tradition sasi lompa fish. Cultural values need to be
socialized to the generation young so that the value is maintained awake from generation to
generation and can be the guidance of the younger generation in behaving

3.2 Suggestions

1. The need for local government (local government) to intensively explore local wisdom
as an effort to strengthen the self and the character of society.
2. The need to increase the disclosure of the values contained in local wisdom
as the basis for character formation of the young generation.
3. The need for support from all parties for the implementation of various custom
ceremonies, in particular
local wisdom that is the cultural heritage of ancestors full of values
sublime.
4. The need for government (both local and central) to package local wisdom in a
local content teaching materials intended for students at the primary school level.
5. The need for good government and private attention for cultural actors
further enhance their spirit in conducting cultural preservation.