This is to certify that paper of “Analyze Moral and Religious Values in Wuat Wa’i

Ceremony” has been approved by the examiner as the requirement for the National

Examination of SMAK. St. Familia.

Examiner

Ignasius M. Dontong, S.Pd

Approved by
The headmaster of SMAK.St. Familia

Father Ferdinandus G. Hanspurna, Pr.S.Fil

 CHAPTER I

INTRODUCTION

1.1 Background

The development of globalization that is increasingly re-amazed affects

the community's mindset. The conservative view points are inherited to the

hereditarily in the way of human thinking. This way of thinking is supported by

the rapid development of the sectors of the life which is increasingly showing its

character and called it the modernity. Our society mindset tends to be linear to the

Western societies’ ways of thinking.

This situation is also experienced by the Manggarai community. They are

no longer oriented to the agricultural sector (as the major sector) but it opens the

other possibilities. The influence of education is viewed as the cause of the

community movement. The birth of the new scholars has also encouraged the

spirit to hold changes

Through those agents are expected the change community later. But it

cannot be denied that to realize it is not an easy way. Disclosure, economic

limitations and other factors are the reason. However, with the spirit of

collectivises based on religion and tradition, the various issues can be overcome.

In relation to the improvement of the human resources quality in a

community through the formal education, the wealth of tradition is manifested in

the form of the main family participation (relatives) in supporting the dreams of

an individual in Manggarai society. Wuat Wa'i is one of the momentums of

togetherness which is usually conducted by Manggarai people. Through this

moment, all the prayers and expectations of people are poured to support to

glorious dreams. There are lots of good values can be inferred by people in

Manggarai during this togetherness. If this wealth of the tradition is not dig up or

reviewed scientifically, it can cause kinds meaning of conducting Wuat Wa'i

ceremony. In short, the writer hopes Wuat Wa’i is not conducted based on they are

like or not. But, it should be pointed out lots of values and even teachings to

Manggarai people from generations to generations. Based on the reason that is

listed above, the author is eager to dig up and find out the real meaning on Wuat

Wa’i ceremony. That is why; he wants to “Analyze the Moral and Religious Value

in Wuat Wa'i Ceremony”

1.2 Problem Statements

1.2.1 How/what is the moral value in wuat wa’i ceremony?

1.2.2 How/what is the religious value in wuat wa’i ceremony?

1.3 The Objectives of Study

Based on the description above, this study is intended to give:

1. The Moral values convey on Manggarai Wuat Wa’i ceremony?

2. The religious values convey on Manggarai Wuat Wa’i ceremony?

1.4 Operational Definition of the Key Words

To avoid misunderstanding, the writer needs to define some terms:

Value is the way of life that influence the people behaviors

 Wuat Wa’i is Manggarai traditions that are usually done by people in

Manggarai in West Manggarai, East Nusa Tenggara.

1.5 Significance of Study

The result of this paper is expected to be useful for readers; firstly, this

paper is to enrich knowledge the insights of Manggarai’s culture especially to

grow the awareness and appreciation of the values of traditions in the community

life. Secondly, it is to promote the quality on the tradition of Manggarai to the

wider society.
 CHAPTER II

DEFINITION OF TERMS

2.1 Concept of Value

2.1.1 Definition of Value

Baased on Kamus Besar Bahasa Indonesia (1990: 615), value is defined as the

nature of the issue of issues. Maryawati and Suryawati, in their Sociology book (

2012: 34) interpret that value as a conception (thought) of abstract in humans

regarding what is considered good and bad. While, Priyono (2011: 55) says the value

is everything that is considered good and true by the people then as an example of

good behaviour and expected by all citizens. In addition, the writer serves some

definitions of value according to scientists are as follows:

According to Robert M. Z. Lawang says that value is the picture of what is

desirable, worth wise, valuable and affect social behaviour of those who have the

value.

A. W. Green defines the value as a relaxed consciousness, accompanied by

emotions against objects and ideas.

While, Establish and Woods draws that value is a long-term instruction, which

directs behaviour and satisfaction in everyday life.

Moreover, Soerjono Soekanto interprets value is abstract conception in

humans regarding which is considered good and bad.

 Based on the various interpretations and definitions that are stated above, the

writer sums up value as an overview of what is considered good and badly passed on

the hereditary inhabitants to influence the public behaviour (as a guideline) has the

values.

2.1.2. Kinds of Value

According to Notonegoro, kinds of value grow in society such as:

1) Material value

2) Vital value, and

3) The spiritual value. Spiritual value is differentiated to some kinds as:

value of truth, the value of beauty, moral value, as well as the religious

value.

2.1. 3 Functions of Value

The functions of value are to:

1. Set a one's social class.

2. Be able to think and also behave according to the values in the

community.

3. Be able to do good behaviour. Exactly, for those who as supervisors,

benders, drivers and also individual-ship

4. Motivate or spirit against every human being to manifest her or his self

to behave as expected to the roles in achieving goals.

2.2 Definition of the Moral Value

The term of moral according to Prent (Cholsin, 1989: 25) value is from Latin:

mores means customs, behaviour, character or morality. Here are moral defined by

the experts:

Dewey declares morals as things related to social values.

In other hand, W.J.S. Poerdamita states that moral is a teaching of good bad or

debt.

While, Baron et al states that moral is the matter related to ban or action that

speaks wrong or right.

Thus, moral value can be interpreted as the teachings of both the bad human

actions (which should and should not be done) in conjunction with other humans in

society.

2.3 The Definition of Religious Value

Religious terms of the latin 're-ligare' which means binding. It begins to make

someone tie himself to close to the Lord (Brata, 2007: 16). According to the experts

are the following:

Sarwono (2006) defines religious as a trust to the owner of power that

regulates the universe.

Moreover, Glock, in Paloutzian (Sudrajat, 2010) mentions that religion is a

religious commitment, which is done as religious, what a person is done honestly,

how the emotions or observations that realize the person is included in his religion,

and how a person lives and affected by her or his religion.

From the various viewpoints, the writer concludes that the understanding of

the religious value is viewed as maturation of human behaviour in relation to the

abstract forms that he or she believes to have strong influential for their lives.
 CHAPTER III

DISCUSSION

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 together

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 hoo
.

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

Ceremony

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

family

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

are:

1. Moral Value

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

respected.

• 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

live
 CHAPTER IV

CONCLUSION AND SUGGESTION

4.1 Conclusion

Wuat Wa’i ceremony is one of social system of Manggarai community.

Through this ceremony, the members of Manggarai society express their concept

about the relationship to the Lord and His fellows. This is appeared in Torok Tae/

Torok and Pede that became important part in this ceremony. In-depth digging of the

values contain in indigenous ceremonies Wuat Wa'i, absolutely done because it brings

up admiration and pride in the community, especially the young generation as heirs of

Manggarai culture. Wuat Wa’i ceremony, Manggarai people show the world of spirit

to the progress that is concerned from the teachings of religion and tradition which is

the base of the power of traditional society.

4.2 Suggestions

The young generation as agent of changes should be initiative to find out

about the cultural wealth of the region so that it is directly involved in the cultural

preservation effort. In addition, the parents have responsibility to pass it to the young

generation. So, the cultural ceremonies are not extinct but day by day it is grown

aligned with the development of the era and kept originally. Besides, the role of the

government is to create concrete efforts to rescue the existence of the original of

tradition of certain community. In this case their policy must be support to grow and

keep the existence and originality of culture in the middle of the modern cultures.
 BIBLIOGRAPHY

Rosidi, Imron, friends (2012). Bahasa Indonesia untuk SMA/MA Kelas X. Sidoarjo:

Masmedia Buana Pustaka, Inc

Nurjamal, Daeng, friends.(2014). Terampil Berbahasa. Bandung: CV Alvabeta.

Ruteng, Keuskupan.(2012). Iman, Budaya dan Pergumulan Sosial.Jakarta: Penerbit

Obor

Nggoro, Adi M.(2016). Budaya Manggarai Selayang Pandang. Ende: Nusa Indah

http://www.artikelsiana.com/2015/06/nilai-sosial-pengertian-ciri-ciri-fungsi-macam-

jenis.html, accessed on 12 November 2018

http://ipunknasa.blogspot.com/2013/03/definisi-religi-agama.html?m=1, accessed on

12 November 2018

https://brainly.co.id/tugas/9145798, accessed on 12 November 2018

https://kbbi.web.id/religi, accessed on12 November 2018

https://kbbi.web.id/religius, accessed on 12 November 2018

ANALYZE MORAL AND RELIGIOUS VALUES IN
WUAT WA’I CEREMONY

PAPER

BY

SILVINUS NANGGUR
NIS/NISNN: 3348/0005941188

LANGUAGE PROGRAM OF SMAK. ST. FAMILIA

WAE NAKENG
2018
 ANALYZE MORAL AND RELIGIOUS VALUES IN
WUAT WA’I CEREMONY

PAPER

Presented to
SMAK. St. Familia Waenakeng in partial fulfillment of the requirement for
joining the National Examination

By

SILVINUS NANGGUR
NIS/NISN: 3348/0005941188

LANGUAGE PROGRAM OF SMAK. ST. FAMILIA

WAE NAKENG
2018
 PREFACE

Praise and gratitude to the Almighty Lord for all permits and the gift has

allowed the writer to complete this paper. The writer realized that some of other

hands had helped the writer in completing this paper. So, the writer would like to

express his gratitude to:

• Father Ferdinandus G. Hanspurna, Pr. S. Fil as headmaster of SMAK. St.

Familia, who had prepared time and facilities

• Mr. Ignasius M. Dontong, S. Pd who had guided the writer in completing this

paper

• His parents, who love, care, raise and also educate lots teachings to the writer.

• Informants and all parties who were involved to support the writer of both

information and materials, especially his friends in school dormitory that were

loyal to help him in completing this paper

At last, the writer realizes that this paper is still too far from perfection.

Therefore, he expects criticisms and advices from the readers for the improvement of

the next work. Hopefully, may this paper is useful for readers as well as in digging

the values of the tradition of Manggarai society or other societies to preserve the

heredity of Indonesian legacy.

The Writer
 Table of Contents

Title
Approval Sheet
Preface
Table of Contents

Chapter I : Introduction
1.1. Background
1.2. Problem Statements
1.3. The Objectives of the Study
1.4. Operational Definition of the Key Terms
1.5. Significance of Writing

Chapter II : Definition of Terms

2.1. Concept of Value
2.1.1. The Definition of Value
2.1.2. Kinds of Value
2.1.3. Functions of Value
2.2. The Definition of the Moral Value
2.3. The Definition of Religious Value

Chapter III : Discussion

3.1 Concept of Wuat Wa’i
3.1.1 The Definition of Wuat Wa’i
3.1.2 Process of Wuat Wa’i Ceremonny
3.1.3 Examples of Torok Tae and Pede in Wuat Wa’i Ceremony
3.2 Analyzing Moral and Religious Value of Torok Tae and Pede in Wuat
Wa’i Ceremony

Chapter IV : Conclusion and Suggestion

4.1. Conclusion
4.2. Suggestion

BIBLIOGRAPHY