The warm rays of the morning sun crept over Pariok Hamlet accompanying my steps as I climbed the stairs of Uma Sakukuret. Baboy's hand, Aman Aguy's wife, welcomed me. "Come here, son, put on the katsaila first," he said kindly with a smile. In a corner of my heart, that warm feeling crept deeper, permeating the atmosphere of Uma Sakukuret which was thick with spiritual nuances.
Sitting in a comfortable corner, Baboy began to put the palm leaf bracelet on my wrist. Simple, but full of meaning. Baboy, in sincere language, explained that the hibiscus flower I found in the yard and the coconut palm palm that was now wrapped around my wrist, were part of katsaila. A set of tools commonly used as an intermediary for prayers during punen, a traditional party that is being held.
Today, Uma Sakukuret celebrates Punen to bless Clay Uma, the extension building that rises to the right of the main building. This ritual is not merely a tradition, but rather an effort to provide safety to the family from various calamities such as disease, disaster and harm. Mentawai, especially in South Siberut, still holds firm belief in Arat Sabulungan. They believe that all living and inanimate creatures have simagere, spirits that must be maintained in connection with each other to avoid disaster.
"We have to maintain harmony with simagere, just like we maintain relationships with fellow humans," said Baboy again. This obligation brings them the responsibility to maintain harmony with nature. Therefore, punen becomes a means of creating spiritual unity that bridges humans and simagere.
Uma Sakukuret considers the trees they use to build clay uma to have simagere. They make offerings to the simagere through the punen ritual. This process is carried out by offering certain leaves in a lulak container, a type of wooden plate. Even though the punen to bless the Clay Uma is a small feast that is completed in one day, its value is enormous in preserving their spiritual life and traditions.
When Teteu Kolam, who leads the punen ritual, selects the leaves, you can feel the coolness of the forest in every touch of the leaves tied with palm palm leaves. As he walked, he gave prayers to each bundle of leaves, asking for safety and blessings. Baboy and other punen participants, including me and my katsaila, became intermediaries in receiving the prayers.
Katsaila became a spiritual window for us. Through the coconut palm bracelets we wore, Teteu Kolam's prayers flowed in warmth and tenderness. The prayers are like a rhythm that blends with the natural surroundings, permeating every pore of Uma Sakukuret.
The process of installing leaves carried out by Teteu Kolam contains local wisdom values. He tucked the first leaf into the front roof of the big uma on the right, while saying a prayer. Next, he walked along the uma's clay surface, wiping the leaves like a feather duster on the walls, doors, windows, and so on. The leaves became intermediaries for the safety prayers delivered by Teteu Kolam, as if to surround Uma Sakukuret with positive energy.
Chickens and pigs, as symbols of life and fertility, are also an important part of this punen. The chicken is recited a mantra and directed to the punen participants before being slaughtered. The process of killing chickens is carried out with full respect, in accordance with the belief that every creature has a simagere that needs to be respected. Likewise with pigs which are slaughtered using a spear.
The punen procession does not end at the blessing stage. Chicken and pork meat that has been cleaned and prepared in a lulak is then processed according to traditional rules. The head of the Uma Sakukuret family has the right to lead the process of cutting and distributing the meat. In otcai, the principles of justice and egalitarianism are reflected in the proportional distribution of meat.
However, behind the harmony that radiates from this punen, there is an unforgettable story. The resettlement program initiated by the government has brought about significant changes in the lifestyle of the Mentawai indigenous people. In the past, they lived in large communities that reflected social unity and solidarity. However, the program brought them to a modern settlement that destroyed their traditional life structure.
This modern settlement presents a paradox. Even though they are separated in physical structure, Uma Sakukuret and the Mentawai indigenous community have still managed to maintain their local wisdom. They are able to combine old traditions with new lifestyles. Punen becomes a bridge that connects the two, reminding them of the true values of life. So, even though the space for indigenous peoples is increasingly being eroded by modernization, Uma Sakukuret continues to live and fight, maintaining its identity in spiritual harmony and awareness of simagere.
*This article was written by: Diana Mayasari_Estungkara Internship Student_FISIPOL UGM 2023
