“BABY BIRTH CULTURE IN SULAWESI “

Arranged by : group 3

1. Fita Dwi Diyanti (2076620003)

2. Ika Lailatul Lutfiah (2076620013)
3. Jamilatul Istiqomah (2076620016)
4. Lutfiah Faradilla A. (2076620017)

Lectuter : Rifzi Devin Nurvitasari S. Tr. Keb., M. Keb.

MIDWIFERY DIII STUDY PROGRAM

STIKES BHAKTI AL-QODIRI
Akademic Year 2021/2022
 PREFACE
Praise and gratitude we say to the Lord Almighty, because thanks to his
mercy and grace we can complete the task of this paper. We have tried our best to
collect various materials about the course “English "entitled" Baby Birth Culture in
Sulawesi “.

We are aware that the paper we made is still far from perfection, therefore
we expect constructive suggestions and criticisms to improve this paper for the
better. Therefore we ask for help from the readers,

So we made this paper, if there is a mistake in writing, We apologize as

much and before we say thank you.

Jember, 11 June 2022

Author

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 TABLE OF CONTENT

PREFACE ............................................................................................................... 1
TABLE OF CONTENT .......................................................................................... 2
CHAPTER I ............................................................................................................ 3
PRELIMINARY ..................................................................................................... 3
1.1 Background.................................................................................................... 3
1.2 Problem Statement......................................................................................... 3
1.3 Purpose .......................................................................................................... 4
CHAPTER II ........................................................................................................... 5
DISCUSSION ......................................................................................................... 5
2.1 Baby Birth Ceremony in South Sulawesi (Akikah) ...................................... 5
2.2 Baby Birth Ceremony in Central Sulawesi (Moana) ..................................... 8
2.3 Baby Birth Ceremony in North Sulawesi (Potong Pusa) ............................ 10
2.4 Baby Birth Ceremony in West Sulawesi (Mattoratu) ................................. 14
CHAPTER III........................................................................................................ 17
CLOSING ............................................................................................................. 17
3.1 Conclusion ................................................................................................... 17
3.2 Suggestion ................................................................................................... 17
BIBLIOGRAFI ..................................................................................................... 18

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 CHAPTER I

PRELIMINARY
1.1 Background
Indonesia is a country that is known and acknowledged to have a variety
of potentials and cultures, both in the geographical area, plurality, and religious
community. The diversity of tribes and cultures in question can be witnessed by
looking at the many characteristics and values that apply in society as well as
the birth of varied behavior in social life.
As a country that has an archipelago that stretches from Sabang to
Merauke, in it there are various cultures or customs that develop along with the
growth and development of society. These customs are preserved by the
community as a very valuable wealth. One of the cultural treasures owned by
the Indonesian nation is the diversity of tribes, races, and languages that are
integrated in building the social structure of society.
In addition, in Indonesia there are also several customs or celebration
ceremonies in Indonesia commemorate an event, such as a ceremony
welcoming the birth of a baby. Different regions in Indonesia, of course, has a
different way of welcoming birth. For example in Sulawesi Island, although in
one island in each province has different customs, In South Sulawesi there is a
"akikah" ceremony, in Central Sulawesi a "moana" ceremony, in North
Sulawesi a “Potong pusa”ceremony, and West Sulawesi a “mattoratu”.
Even though they are different, of course they have the same goals and
objectives, so that newborns can live prosperous and happy lives. Based on the
background above, the author will discuss some traditional ceremonies that are
found in several provinces in Sulawesi

1.2 Problem Statement

1. How is the ceremony for the birth of a baby in South Sulawesi?
2. How is the ceremony for the birth of a baby in Central Sulawesi?
3. How is the ceremony for the birth of a baby in North Sulawesi?
4. How is the ceremony for the birth of a baby in West Sulawesi?

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1.3 Purpose
1. To find out the implementation of the baby birth ceremony in South
Sulawesi.
2. To find out the implementation of the baby birth ceremony in Central
Sulawesi.
3. To find out the implementation of the baby birth ceremony in North
Sulawesi.
4. To find out the implementation of the baby birth ceremony in West
Sulawesi.

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 CHAPTER II

DISCUSSION
2.1 Baby Birth Ceremony in South Sulawesi (Akikah)
2.1.1 Akikah

Basically, akikah is part of Islamic teachings. However, the akikah tradition

that takes place in Indonesia has its own uniqueness. This is what happened, for
example in the Bugis Makassar.

Thanksgiving in this area is very thick with the meaning of saving the
environment and a moral message to look at it from a long-term perspective to cross
generations, not thinking instantly so that the birth of a generation does not damage
or burden the surrounding environment while maintaining the tradition of
cooperation and maintaining kinship.

The akikahan thanksgiving procession in Makassar saw the different

requirements for babies who were still in noble families with titles; karaeng, andi,
or daeng, with ordinary people. As a child who still has Makassar royal blood, he
is required to provide 29 coconut seeds. During the wedding ceremony, the coconut
seeds were beautifully decorated and placed in the nursery. Rice placed in a basin
is also decorated with the shape of a human head.

This coconut planting is an effort so that the newborn baby has been
prepared for some of the necessities of life. Coconut, a fruit that is useful from the
roots to the tips of the leaves will bear fruit when the baby is a teenager, the results
can be used for their daily needs.

There is an important moral message that everything has been prepared for
the baby's life in a long-term perspective and does not destroy nature.

In addition, a young coconut is also provided which is opened and the water
is used to wet the scissors to cut the baby's hair. Young coconut symbolizes a
freshness, ease, and health that are expected to always accompany the life of the

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born child. Eleven small candles are a symbol so that his life is always filled with a
bright path.

Two pieces of brown sugar are also provided as a symbol so that the child's
life is always sweet, fun, and full of joy. Coupled with two nutmeg containing the
hope that the baby can be useful for others. He will always be there when others
need him.

Not to forget, a tasbih with a gold ring dipped in water and then touched on
the forehead indicates that religious teachings should always be held in all hands.
his life. To add to the atmosphere, incense for fragrance was also lit during the
baby's haircut procession by trained traditional birth attendants who had helped take
care of the babies.

For traditional birth attendants, they are given alms in the form of 12 kinds
of cakes placed in one tray, 8 liters of rice and 20 thousand rupiahs to take home
after the procession is over. The placenta, which is a part of the baby's body at birth,
is an important part. After washing, the placenta is planted in the hope that the baby
will always remember the hometown where he was born.

The recitation of barasanji or barzanji poetry is also commonly held on the

night of akikahan. At the event, the baby's hair was cut and there was also the
distribution of perfume to the congregation who recited poems of praise to the
Prophet. The reading of this barzanji ceremony is similar to marhabanan (a
celebration of Mauludan commemorating the birth of the Prophet). When
participants and guests sing marhaban or when mahallul qiyam.(stands up) the
baby's father brings the baby into the midst of the participants, followed by someone
else which helps carry a tray containing flowers, fragrances, and scissors.

The most respected guest begins symbolically by shaving a few strands of

the baby's hair, then the father takes the baby to another guest in turns one by one,
and each guest takes turns shaving only symbolically.

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 Meanwhile, the perfumer is in charge of rubbing the fragrance into the hands
of the person who has just got his turn. When everyone has had a turn, the baby is
returned to the bedroom.

For the Bugis-Makassar people, the celebration of akikah is quite lively. At

the event, about 300 relatives and friends were invited. Close family had arrived the
day before to help prepare the party. The guests who come usually make donations
or gifts for babies. The guests also saw the little one who has now become a new
member in the family.

2.1.2 Conversation Bugis People

a. After a baby is born in your country/province, what kinds of celebrations and/or

rituals are undertaken?
In South Sulawesi akikah is held to celebrate the birth of a baby.
b. Are birth announcements sent to friends and family?
Yes, birth announcements are announced to family and friends.
c. Do you hold a naming ceremony?
No naming ceremony.
d. Do you invite family/friends/co-workers to a shower where people give gifts
for the baby?
Yes, about 300 people including family and friends were invited to the akikah
ceremony.
e. Does the shower take place before or after the baby is bom?
After baby is born.
f. Do people donate money?
Yes, some give money and some give gifts.
g. Is a faith-based gathering or ceremony held?
Akikah includes religious based gathering.
h. Do you wait for a period of time (e.g. a month) before celebrations take place?
Why?
No, newborns usually get akikah right away.
i. What other things do you do in your country when a baby is bom?

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 Besides akikah, when a new baby is born there is also a anynyapu battang.

2.2 Baby Birth Ceremony in Central Sulawesi (Moana)

2.2.1 Moana
The Moana tradition includes two main things, namely the cutting or care
of tumbuni (placenta) and the ceremony of naik umbu (swing). A series of
ceremonies became the hallmark of the Moana tradition. After birth carried out
cutting and care tumbuni.
Then, after the jabang baby entered the age of three to seven days performed
the ceremony of Naik umbu, but the timing of its implementation was decided by
topopanuju (traditional shaman) who helped the delivery.
Ten days before the birth day, invitations to relatives began to be distributed
to host the Moana ceremony. How to invite is quite unique and efficient, by telling
only one family, then the person concerned will continue the invitation to other
relatives and so on until all invited.
The owner must prepare a set of betel betel nut (betel, betel nut, tobacco,
lime, and wompo/ betel betel nut place) a set of traditional dishes, and tembale.
Tembale is a special room to carry out the Moana ceremony, the manufacturing
process is also led by topopanuju and to tua ada’ (Traditional Chiefs).
The Moana ceremony begins with cutting the tumbuni (placenta), before the
topopanuju massages the tumbuni and bathes the baby. Then a traditional plate is
placed under the umbilical cord to be cut, previously chants were recited for the
safety of the baby, and the umbilical cord was cut with a knife. The series of
processions is carried out at the tembale which is located near the mother's room.
Another uniqueness is when the family and all guests present ring all the
objects around the tumbuni rope cutting ceremony. This is done in the hope that the
baby will be protected from all disturbances of the spirits. Wrapping the tumbuni
in an mbesa cloth (a cloth made of bark) and then putting it in a coconut shell is a
way of appreciating the tumbuni.
The second series of ceremonies is riding the umbu or swing. For seven days
the baby was in the umbu accompanied by topanuju, mother and family. During the

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ritual of riding the umbu in the Moana Ceremony, the baby's feet should not touch
the ground, because there is a risk of being disturbed by spirits.
The Moana ceremony is performed as a sign of gratitude in the hope of
bringing goodness to the baby.

2.2.2 Conversation Pamona People

a. After a baby is born in your country/province, what kinds of celebrations and/or

rituals are undertaken?
A traditional Moana ceremony is heldto welcome the birth of baby.
b. Are birth announcements sent to friends and family?
Yes, it is enough to tell one family and then the person concerned will continue
to invite other relatives
c. Do you hold a naming ceremony?
No, only a traditional ceremony to welcome the birth of a baby
d. Do you invite family/friends/co-workers to a shower where people give gifts
for the baby?
Not
e. Does the shower take place before or after the baby is bom?
After baby born, babies are bathed after cutting the umbilical cord.
f. Do people donate money?
Not
g. Is a faith-based gathering or ceremony held?
Yes done.
h. Do you wait for a period of time (e.g. a month) before celebrations take place?
Why?
No, because this traditional ceremony is carried out before the birth of the baby
(when the mother gives birth).
i. What other things do you do in your country when a baby is bom?
Nompudu valaa mpuse traditional ceremony

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2.3 Baby Birth Ceremony in North Sulawesi (Potong Pusa)
2.3.1 Potong Pusa

As it is known that one of the health belief systems that since ancient times
is very concerned by the Minahasa people, is related to reproductive health.
Reproductive health belief system is concerned with efforts to prevent any health
disorders or threats mothers during pregnancy, childbirth or after childbirth.
Therefore, one of the efforts to prevent the mother from experiencing health
problems, it is recommended to the husband to always pay attention to what he
wants his wife who is pregnant until giving a birth, as disclosed: ’rei manun ka se
tuama dei makiwe si wewene paar” ( Kusen 2002).

In short, a mother who is culturally pregnant, through the guidance or advice

of parents or village midwives (Biyang-Kampung), to obey everything that should
not be done (pasooan). For example, a pregnant mother should not stand at the door,
should not walk alone at night, should not sit in the corner of the table, and etc. If
this restriction is violated, the mother will have difficulties during pregnancy,
especially at the time of giving birth to the unborn child.

Likewise, in the period after giving birth (2 weeks), for the sake of the health
and safety of the mother, it is culturally required to adhere to customs or traditions,
between one and two weeks after giving birth. During the postsaline period, the
mother is required to perform a traditional herb bath ceremony called “bakera.”

The process of implementing “bakera” is usually handled directly by the

village midwife (biyang) who helps the mother while giving birth to her baby. The
ingredients provided by biyang, such as:

1. Leaves (wiwi, red and white kales, balacae).

2. Roots (Sese’mbanua, goraka, karimenga, kunere).
3. Woods (Lawang wood, clove wood).
4. Fruits (oranges, cloves).

“Bakera” implementation mechanism through the following process: 1) all

ingredients are sliced into slices until smooth, everything is put in a large pan (Kure

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wangko), then cooked or boiled over 3 cubes until boiling; 2) after boiling water,
the ingredients are stirred, then cooled. Meanwhile, the three stones as a cooking
place are burned continuously until they are red. 3) Next, after the water and boiled
ingredients are felt cold, the mother was seated using a chair that is placed in such
a way on top of the three stones that have been flushed/hot. Then the cold water
poured onto the surface of the stones. When evaporation occurs, the mother
immediately inhales water vapor until she feels her whole body sweating. If there
is still leftover water raramb, used to clean and cool the mother’s body (Kusen
1992).

The meaning of this bakera tradition, based on the knowledge, belief, and
value that the new mother gave birth, is considered to be bleeding symbolically
analogous to a lot of heat from the mother’s body. As a consequence, it is necessary
to return the heat element into the mother’s body through the bakera ceremony; as
well as to clean the condition of the mother’s body to be healthy and strong to take
care of the baby who was born. Except that, to prevent the onset of the disease that
is most feared by new mothers giving birth, is the disease “bantahang” (white blood
rises in the head), biologically cultural mother can experience mental disorders or
risk of death/death (Kusen 2002).

Belief system of childbirth and baby naming (Potong Pusa)

According to the beliefs of the ancient Minahasa people, a pregnant woman

for the sake of smooth delivery later, in accordance with advice based on local
customs are required to obey all things that are abstinence (poso-poso/posan).
Hence, in the face of childbirth or before childbirth, usually the parents of the
pregnant woman will call Tona’as together with the village culprit (midwife) hold
a traditional ceremony to prevent any threats or disturbances in the form of a subtle
spirit (welana) which is believed to interfere with the pregnancy process.

A thing that is often given advice to her husband, is required to obey what
his pregnant wife wants (mangidang), because otherwise it will implicate the
occurrence of psychic disorders or stress where this will interfere with the process

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of childbirth and the health of the mother (rei wangun ka ‘setuama Dei makiwe si
‘wewene pa’ar).

Likewise, before childbirth, in addition to giving advice related to posan,

Tona’as will order that all items (chests, cabinets, doors, windows) and ties that
exist in the home environment are opened so that the birth process runs smoothly
and easily (Kusen 2002).

As it is understood that before Christianity entered Minahasa, it was a

tradition of the Minahasa people to perform the ceremony of naming children –
’potongpusa’.

Experiencing the birth of a baby is truly a happy thing for the parents of the
baby and his family. In the context of gender, it is not questioned by the family, the
important thing is that the baby is born safe and healthy. Usually the family has
prepared the name of the baby, and as usual before giving the name, first look at
the physical condition of the baby, whether there is a resemblance to the grandfather
or grandmother of the baby according to the lineage of his mother and father. It is
meant to honor its predecessor.

After the naming, immediately seen the reaction of the baby, if he cries and
makes meaningful movements, it means to get a positive response from his
ancestors. If the baby is just silent/does not react, then immediately cancel the name
that has been given to be replaced with a new name. After the baby acquires a name,
before it is used to refer to the baby the determination to establish the official name
of the baby through a traditional ceremony, where before the entry of Christianity,
the baby is dyed (as baptized) in the water of the river preceded by the ceremony
‘potong pusa’.

What is certain is that regarding the issue of naming a baby or a child’s

nickname given by parents (ancestors) is motivated by positive values. As the call
Tole (boy), meaning the child already has skills, Keke (girl), meaning the child is
dexterous and diligent in taking care of the household. Call Utu-Utu’u (Call of the
boy), meaning the child is right. The term Wewene (women), means to give

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blessings to the whole house, while Tuama (men), means people (men) who really
become an example, become the backbone or backrest of the family.

In the Minahasa community give worship to the ancestors in order to get

protection for the mother and baby during pregnancy until postpartum. The
ancestors will protect the mother and baby in order to avoid things that do not want
such as interference from evil spirits. When the Minahasa people asked for the help
of their ancestors to protect the mother and baby from the interference of evil spirits,
another thing was done by the people Minahasa. Furthermore, the baby placenta is
planted in the soil for the Minahasa community.

2.3.2 Conversation Minahasa People

a. After a baby is born in your country/province, what kinds of celebrations and/or

rituals are undertaken?
Child naming ceremony, named “potong pusa”
b. Are birth announcements sent to friends and family?
Sent to relatives and neighbors of the same tribe
c. Do you hold a naming ceremony?
Yes, the name of ceremony is potong pusa
d. Do you invite family/friends/co-workers to a shower where people give gifts
for the baby?
Baby gifts are given if the family wants to give it after the baby is baptized or
has been declared to have converted to a certain religion
e. Does the shower take place before or after the baby is bom?
Babies are bathed after birth
f. Do people donate money?
The money is donated at a private newborn commemoration event.
g. Is a faith-based gathering or ceremony held?
A religion-based ceremony is held, namely the baby’s baptism ceremony.
h. Do you wait for a period of time (e.g. a month) before celebrations take place?
Why?

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 No, the ceremony will be held immediately after the baby returns home. The
cutting ceremony is held to give a name to the baby.
i. What other things do you do in your country when a baby is bom?
The baby’s placenta is implanted into the ground to protect the baby from evil
spirits

2.4 Baby Birth Ceremony in West Sulawesi (Mattoratu)

2.4.1 Mattoratu

"Mattoratu" is a tradition of the Pattae tribe to welcome the new born day.
The birth of a baby in the archipelago is welcomed by various forms of traditions
and customs. This is done as an expression of the joy of parents for the birth of their
child.

Each region has a tradition of giving birth to a baby with its own uniqueness.
In society. The Pattae tribe, which is rich in customs and culture, in fact also has a
tradition of welcoming the birth of a baby. The pattae tribal tradition is referred to
as Mattoratu, Mattoratu is a procession of a pattae tribal tradition by slaughtering
livestock like chicken as the main requirement. In addition, the procession is also
accompanied by rituals certain traditional rituals to welcome the birth of the baby.

This tradition is the belief of the Aluk Todolo community of the Pattae tribe
as a form of repelling reinforcements so that the baby's life is maintained until
adulthood. In addition, it is also a form of treatment so that the baby still remembers
the creator and his origin.

Based on the naming, the term Mattoratu comes from the word Ma'toratu
which consists of three tribes word that is; "Ma"" means to carry out/do, and "To"
means people. While the word "Queen" means come.

So, the term Mattoratu can be interpreted as a form of gratitude for the
arrival of a baby in a family. Another meaning of the word Mattoratu is taken from
the Pattag language which means Tammu Kajajian which means to meet the day of
birth.

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 The process of implementing this tradition is carried out on the 7th day from
the time of the birth of the baby provide livestock (chicken) according to the sex of
the baby. If the newborn is a boy, then the animal being slaughtered is male. Vice
versa.

After slaughtering the livestock in the tradition of the pattae (Mattoratu)

tribe, the blood is then taken and placed on the forehead and the palms of the babies
in Toratu. The livestock that was slaughtered earlier were then cooked and eaten
with relatives who were present at the ceremony. the Mattoratu procession.

According to traditional elders (Tomakaka), the purpose of sticking chicken

blood on the baby's forehead is to make the baby always prostrate to the creator
(Allah SWT). While the blood on the palms. as a sign that the baby is the grandson
of Prophet Adam a.s.

2.4.2 Conversation Pattae People

a. After a baby is born in your country/province, what kinds of celebrations and/or
rituals are undertaken?
In West Sulawesi, the Pattae tribe performs a ritual or tradition of slaughtering
livestock as a form of rejection of reinforcements so that the baby’s life is
maintained into adulthood.
b. Are birth announcements sent to friends and family?
Yes, in order to celebrate the birth of a baby together as well as to establish a
good family ties
c. Do you hold a naming ceremony?
No, the name is given immediately when the baby is born
d. Do you invite family/friends/co-workers to a shower where people give gifts
for the baby?
Yes, in the tradition of the birth of a baby, invite family, friends, and neighbors
who are close to home. So that the newborn will get love from many people
e. Does the shower take place before or after the baby is bom?
After the baby is born

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f. Do people donate money?
Not
g. Is a faith-based gathering or ceremony held?
Yes, Mattoratu is a religion-based tradition
h. Do you wait for a period of time (e.g. a month) before celebrations take place?
Why?
Yes, to do this mattoratu tradition, you have to wait for the baby up to 7 days
from birth
i. What other things do you do in your country when a baby is bom?
Just doing the mattoratu tradition

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 CHAPTER III

CLOSING
3.1 Conclusion
As a country with an area from Sabang to Merauke, Indonesia certainly has
a very diverse culture. starting from ethnicity, language, race, dance, special food,
even some traditional ceremonies to commemorate an event. One of the traditional
ceremonies carried out is to commemorate the birth of a baby. Birth is a gift in life.
Therefore, when a baby is born, the community will happily welcome it with a
traditional ceremony. In Indonesia, there are many ways to commemorate the birth
of a baby in traditional ceremonies. each region, each tribe has a different way. For
example, on the island of Sulawesi, different provinces have different procedures.
such as in South Sulawesi which is dominated by the Bugis tribe, there is a very
luxurious wedding ceremony, then in Central Sulawesi there is a ceremony called
moana, in West Sulawesi the mattoratu ceremony, and North Sulawesi which is
dominated by the Minahasa tribe is called the cutting ceremony. Even though they
are various, the purpose and purpose of the celebration is the same, hoping that the
baby can grow up in prosperity and happiness.

3.2 Suggestion
With this paper, the author hopes that it can become a literature on the
culture of welcoming the birth of a baby in Sulawesi. The author realizes that in the
paper there are still some writings that are not quite right, use of words that are not
good, and knowledge that is incomplete. Therefore, the author hopes that there will
be constructive criticism and suggestions for the formation of a better paper in the
future. The authors also thank the readers for using this paper as literature. Maybe
this is all the author can convey, thank you for the criticism and suggestions that
have been submitted

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 BIBLIOGRAFI
Huzain, Muhammad, dkk. 2016. “Sipakatau, Konsep Etika Masyarakat Bugis”.
Yogyakarta. Dee publish.

Niam, Mukafi. 2022. “Menilik Tradisi Aqiqah di Sulawesi Selatan”. https://www-

nu-or-id.cdn.ampproject.org/v/s/www.nu.or.id/amp/warta/menilik-tradisi-
aqiqah-di-sulsel. Diakses pada tanggal 11 Juni 2022, pukul 10.00 WIB.

Aditiya, nurul hayat 2021. “Tradisi Akikah di Makassar “.

https://www.aqiqahnurulhayat.com/news/tradisi-aqiqah-di-makassar.
Diakses pada tanggal 11 Juni 2022, pukul 11.45 WIB

J. Turang. Profil Kebudayaan Minahasa. Tomohon: Majelis Kebudayaan Minahasa,

1997.

Kalangie, N.S. Kebudayaan Minahasa dalam buku: Koentjaraningrat, Manusia dan

Kebudayaan Indonesia. Jakarta: Djambatan, 1979.

Kalangie, N.S. Orang Minahasa, Beberapa Aspek Kemasyrakatan dan Kebudayaan

Dalam Buku: Peninjau.

Riedel, J.G. F.DR. Adat Kebiasaan Lama Dalam Hal Perkawinan, Kelahiran, dan
Kematian di Kalangan Suku Tombulu di Minahasa (Sulut). Diterjemahkah
oleh Tinangon, Piet. Internationale…Etnographic, 1895.

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