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3.1. Concept of Wuat Wa’i

3.1.1 Definition of Wuat Wa’i

Etymologically, the term Wuat Wa’i is derived from Manggarai Language is

Wuat and Wa’i. The word Wuat means sending, equipping. While the word Wa’i

means feet. In simple, Wuat Wa’i means to send the feet. The feet are symbol of

having a long way. It is an overview of one's efforts to improve the quality of life

(through education) by having a long travelling (long-term). Since the journey of the

distance (leaving the hometown) and for a long period of time that is need by each

individual. The individual concern is necessary to be properly equipped or given the

degradation by begging to God (the Supreme), ancestral, pray of parents or family.

So, the meaning of Wuat Wa’i ceremony is a ceremony of requesting the rest of God

as the supreme, the ancestral spirit, a disturbance or a mission of a person who will

travel to have a good experience, job or education successfully.

Through the ceremony, the family is expected God and the ancestral spirits to

guide and be blessed the person or individual who will have a journey. In this way,

the concept of religious is monotheism implicitly. That means the people of

Manggarai admits the existence God spirit called 'Mori Kraeng' but also they still

admit the existence of ancestors spirits: the spirits of the ancestors, naga golo (district

authority), naga tana (land authority), ata lami wae teku (water authority); and
ngongo de golo (forest authority), kaka de tana (animals authority), Sutam, 2012 in

Iman, Budaya dan Pergumulan Sosial, Page 167.

In expressing their beliefs, people of Manggarai usually use a particular

sacrifice as a symbol of Wuat Wa’i ceremony. The sacrifice is usually used in Wuat

Wa’i ceremony is Lalong Bakok (white rooster) and Lalong Sepang (red rooster).

Lalong Bakok is used to communicate to Mori Agu Ngara'n (God as the supreme, the

owner of life). Lalong Bakok symbolizes the sin, the humility that is sacred (the

divine of nature). Meanwhile, to convey intentions/communicating to ata pang be le

(the ancestors or dead spirits). Lalong Sepang symbolizes the relief, courage,

heroism, confidence, authority and so on. This is intended to the concern of

authorities in miserable, others who are in law and appear by others (pande rang

gala'n rantang anggap reme lata). Those are the sacrifices that symbolize the certain

meaning in Manggarai especially in Wuat Wa’i ceremony.

3.1.2. Process of Wuat Wa’i Ceremony

Wuat Wa’i ceremony is carried out the night of the departure the person. The

executions are the following:

First, the family concerns to pray the ancestors who were died and ask and

invite the spirits to be gather at the event.

Second, after having the first procession next Torok or Tudak (speaking) is

delivered by a speaker. Torok or Tudak is the most important part of Wuat Wa’i.

Torok or Tudak is actually a two different terms, but has similarity in meaning. In this

explanation, the writer will offend a bit about difference both Torok and Tudak terms.
Torok/Torok Tae has a message; in the form of prayer, petition, praise, worship,

respect, thanks to God /the ancestors, others, both life and the dead is over the

existence of a positive human life experience, in formal, open, in front of the form of

many people using and can be done with the slaughter of animals and can also

without the slaughter of animals, (Nggoro, 2016: 134). Tudak is delivered for the

ancestors (the authority of land or the ancestors’ spirits). The core of the language of

the pocket, gratitude, praise, respect, good, which is accomplished in a formal

situation (Nggoro, 2016: 139)

From the explanation above the writer found that in Wuat Wa’i ceremony,

Torok Tae is the most important thing or the core of the ceremony. At the time, the

ceremony as a whole, the spoker (ata tombo) holds Lalong Bokok (White Rooster).

While Lalong Sepang is hold by the person who is wore. The first is always aimed for

The Supreme, God's privileges. Then these roosters will be slaughtered to eat


3.1.3 Example of Torok Tae and Pede in Wuat Wa’i Ceremony

1. Example of Torok Tae

Yo Mori, salang’n leok lonto dami ase kae, ame, anak, one wie hoo, ai one
wie hoo kudut wuat wa’i ngo sekola hia (ngasang data hitu’t wuat) lami
ga. One wie hoo ami sermonggok lime nggelak mata kamping Ite: Mori
agu Ngara’n. Mori, Ite koe raes’n anak koe hoo. Tegi lami agu ite, porong
gerak koe one nai diha api momang dite, te hia jiri ata dia’y: pondong du
ngo’n, rombeng du kole’n.
Te sua’n kole, ai kudut ro’ang one bangku sekola hia, porong rang gala’n
nggelok lelo’n. Wentang taong ata mena’d, mbati te pande nggaring.
Porong neka buta mata’n te lelo surak agu neka bongot tilu’n te senget
toing de guru. Neho meu ata paang be le,, ai meu de mu’u tungku, laro
jaong dami kamping Mori’n. Ai poli tombo’n le baoga, hoo peleng tite ga,
kope oles todo kongkol koe tite kut wuat cama anak, empo dite hoo. Eme
manga ata pangga one salang, meu itu ata saka da. Porong hia hoo kali
ga, haeng bate kawe’n dumpu bate husur’n. Hitu salang’n lonto dami wie

2. Example of Pede

Pede means a message or advice. This advice is in form of 'toing' or

'titong'. The word toing comes from the basic word toi which means telling,

teaching, to teach, to-inform. Titong means the advice is meant to avoid

people from tatong. Tatong contains the meaning of dad strain, temptation or

trials. Below is example of Pede.

1) Ho’os seng. Hau ga ngo sekola. Neka lelo toe do da, pande do le
hau’s. Riko-riko mose.
2) Dia-dia agu hae ata. Ata eta mai hau sama neho lelo kae agu ema.
Neka pande rangkat nai da, bom pande tawa kali. Ai eme pande
rangkat le hau nai da, ngong’n ga ngoeng ka’eng hanang koe’m hau.
Teing go lata hae, nggo jaong da : “kali nggon ata koe hoo”.
3) Neka rodoeng data. Olo piker dia-dia’y ‘am data laing’n . Eme data
laing’n, nggo kat’n go: “Ta, ke’ot mek aku’
4) Neka nggulak le hau ndesi wulang
Rantang percuma de hau berjuang.
Neka tanda le hau timung ta’a
Rantang batal de hau rencana
5) Pio-pio wale io, koe-koe wale oe
6) Jinggok wale io, komet wale oe

3.2 Analyzing Moral and Religious Value of Torok Tae and Pede in Wuat Wa’i


1. Torok Tae

God, we are together tonight, because we are to give our degradation to our

brother/sister . . . . . (mention name) to go to find higher level of education.

In this meeting, we ask you God to let the love of yours into his/her heart

so he/she becomes success, he/she goes with an empty, and hopefully

she/he come back home successful. We ask to be authoritative, as well as

the law ship, as it is the barrier, the opponent, and the opening of the

nursing, so that the way of him/her. Do not be blind or deaf deed for his/her

reading to hear and learn to see the worldwide, and to you ancestors (who

was dead), the God, we are here to support our brother/sister, let you show

his /her a right way. May he/she finds and gets what is he/she searched and

hears led. That is the intention and our goals gathered tonight.

2. Translation and meaning of the pede

1) This is money (and) you will go. Don’t account how much it is. Don’t

be wasteful.

2) Keep a relationship with others. Judge the elders like your brothers and

parents. Do not create some trouble with them. As they will be painful.

3) Think twice when other people invite you to do something strange for

you. Consider whether it is good or bad for you.

4) Do not glance at the young as it is to be in vain of your struggle. As like

not try to eat young cucumber you cannot avoid what you have planned.

This phrase is a fig. "The young cucumber" is a fig to tell the gorgeous

girl/virgin. That means to keep himself from others influences to be sin;

like free sex/married by accident. If it happens, the dream or plan is

disturbed. It because the concern will be separated for studying or


5) Be polite in a communication

6) Be responsive, sensitive, quickly answering, greet people)

The meaning of the togetherness and the advices above, those can be concluded that


1. Moral Value

 Appreciate older people, or treat others like your brother or parents must be


 Do not easy to believe other people

 Keeping from self-association, maintaining a healthy relationship with avoid

from free sex.

 Be Panted, responsive, sensitive or rapidly responsiveness to other people

 Create a togetherness, solidarity and cohesiveness.

3. Religious Value

 Do not forget to pray for asking God’s attendance in all work or plan.

 Praise and thank to the Lord who always guides and accompanies human

beings. As God is the owner of our life including earth.

 The ancestral spirits should be respected

 The belief in the existence of after the life in the world there will be a new