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Advances in Social Sciences Research Journal – Vol. 8, No. 6

Publication Date: June 25, 2021

DOI:10.14738/assrj.86.10422. Aso, L., Taena, L., Karsadi, Tamburu, L., Diysi, L., & Salimu, L. (2021). The Performance of Pomoghono Ritual on the Muna Ethnic

Community at Muna Regency, Southeast Province, Indonesia. Advances in Social Sciences Research Journal, 8(6). 451-458.

Services for Science and Education – United Kingdom

The Performance of Pomoghono Ritual on the Muna Ethnic

Community at Muna Regency, Southeast Province, Indonesia

La Aso

Dr. Department of Language and Literature, Cultural Studies Faculty

Kampus Hijau Bumi Tridharma, Halu Oleo University

Southeast Sulawesi, Indonesia

La Taena

Prof. Dr. Department of Civic Education,

Teacher and Education Science Faculty, Kampus Hijau Bumi Tridharma

Halu Oleo University, Southeast Sulawesi, Indonesia

Karsadi

Prof. Dr. Department of Civic Education,

Teacher and Education Science Faculty Kampus Hijau Bumi Tridharma

Halu Oleo University Southeast Sulawesi, Indonesia

La Tamburu

M.Pd. SMA Negeri 1 Lawa, Muna Barat Regency

Southeast Province, Indonesia

La Diysi

M.Sos. SMP Negeri 3 Kendari Southeast Sulawesi, Indonesia

La Salimu

M.Sos. SMP Negeri 2 Sawerigadi, Muna Barat Regency

Southeast Sulawesi, Indonesia

ABSTRACT

The Muna ethnic community comprises a variety of traditions with the pomoghono

ritual amongst those still practiced to date. This ritual is related to the life cycle of

each member of the community, including death. The purpose of this research is to

analyze the performance and symbolic meaning of the pomoghono ritual in the

Muna ethnic community by using the theory of semiotics proposed by C.S. Pierce.

Data were collected from primary and secondary sources through (1) observation,

(2) in-depth interviews, and (3) documentation. The collected data were analyzed

using descriptive-qualitative and interpretive analysis. The results showed that the

ritual performance in Muna community started with the following: (a) the

installation of permanent gravestones in the ritualized grave; (b) watering, burning

incense, and reciting prayers; (c) reciting the haroa turantana prayer at the family

home of the corpse. It also showed that the ritual consists of a variety of symbolic

meanings which are directly related to the human body as seen from the contents

of the haroa turuntana offerings.

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Advances in Social Sciences Research Journal (ASSRJ) Vol. 8, Issue 6, June-2021

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Keywords: performance, pomoghono, ritual, Muna ethnic community

INTRODUCTION

Van Gennep (cited by Ghazali 2011: 62) states that all cultures have a group of rituals that

commemorates the transition of individuals from one social status to another. In the stages of

growth as an individual, namely from birth, then childhood, through the process of becoming

adults and getting married, becoming parents, until the time of death, humans experience

biological changes as well as changes in their socio-cultural environment that can affect their

soul and give rise to a mental crisis. In order to face the new stages of growth, in that circle of

life, humans also need to "regenerate" the spirit of social life.

Furthermore, Van Gennep (cited by Ghazali, 2011: 54) divides the rites and ceremonies in the

life cycle into three parts. First, the "rite of separation" (separation); man gives up his original

position. The program is marked by actions that symbolize separation. Second, the "rite of

passage" (marge); humans are considered dead or "non-existent" and in a state that does not

belong to any social environment. They are prepared to become new humans in their new social

environment. For example, they are taught about the sacred customs of their ancestors, shown

sacred objects of their ancestors' heritage, told stories of sacred mythology, learned manners,

and so on. Third, "reintegration rites" (aggregation); the inauguration ceremony towards a new

stage of life and social environment, as is done at other initiation ceremonies, namely the

individual concerned is symbolically reborn and confirms his or her integration into his or her

new social environment.

According to Koentjaraningrat (1985: 32) the series of rites and ceremonies throughout the

stages of growth, or "life cycle", are the most important and perhaps the oldest series of rites

and ceremonies in human society and culture. This statement is also strengthened by Cudamani

(1987) who states that people's belief in rituals in human life has been shown in history that

since humans existed they have known various kinds of beliefs, including worship of ancestors

or ancestors, worship of the power of the universe and including the existence of power. -many

supernatural powers. Belief in supernatural powers or powers is a human instinct that is then

included as a basis for religious life.

Pomoghono ritual (celebration of the one-hundredth day after death) is one of the rituals in the

life cycle of the Muna ethnic community. This ritual is still performed and maintained by the

Muna ethnic community until right now, either the Muna ethnic community who live in Muna

Regency or those who live outside of the Muna Regency, Southeast Sulawesi Province,

Indonesia. This is reinforced by the statement of a customary leader of the Muna ethnic

community in Muna Regency (La Sumaili) that pomoghono ritual is still performed in its

entirety by the Muna ethnic community wherever they live because the pomoghono ritual is the

identity of the Muna ethnic community.

Pomoghono ritual in the Muna ethnic community is traditionally a ritual that contains many

symbolical signs/meanings which, according to Barth (1987), lately multivocality gives a

greater emphasis than the game (interplay) between personal interpretations often electronic

and public construction of ritual as consensus. symbolic (typically reflecting social processes)

leading to greater recognition of improvisation or creative use of symbols and fragmentation of