REVITALIZATION AND RITUAL IN CIHIDEUNG (DISTRICT OF WEST BANDUNG, WEST JAVA, INDONESIA) Setyobudi Imam Postgraduate Program, FISIP University of Padjadjaran, Indonesia

Currently, there is a rise of collective action revitalizing long-extinct ritual rites. The activity involved various actors from various professions (choreographers, dancers, state civil apparatus, agribusiness farmers, village officials). The question arises whether the results of the revitalization using the art of incident approach can be classified as ritual rites? Researchers used qualitative research methods with primary and secondary data types to answer the research question. The hypothesis stated that ritual resulting from revitalization using incident art approach is not a ritual rite. The research result indicated that ritual rites resulting from revitalization are spectacle attractions for the benefit of tourism and the development of contemporary art.

in the present is not just a present fact originating from the past (Sztompka 2010: 70).A tradition exists because humans need to be able to survive (Shils 1981: 322) and are closely related to its function (Sztompka 2010: 74-77).
Revitalization is a collective action that seeks to revive and revitalize traditions existed in the past by exploring and developing tradition, economy, social life, culture, and the natural environment potential.Revitalization aims to improve village or city environment quality in an endeavor to increase the quality of life of its inhabitants (Sutiyono and Seriati 2013).Giddens (2001: 37) states that the tradition was initially intentionally created which at times can be repeated later.Collective actions to revitalize arise from conditions that are considered a threat to the existence of a society (Hobsbawn and Ranger 1983).The goal, a set of practices that are arranged by a set of open or hidden rules, both in the form of ritual and symbolic, an upgrade of values and norms (Hobsbawm and Ranger 1983: 1).Sztompka elaborated further, that it was done as a basis for the legitimacy of actual political actions, efforts to mobilize support (participation) of the ongoing program, enhance the image of leaders, or strengthen the spirit of nationalism (2010: 68).Ancient materials were used for modern purposes (Giddens 2003: 70).
Revitalization requires a certain approach.In this case, the approach uses the happening art.The essence of the happening theory according to Hansen (1965: 85) is the idea that there is a fusion of art and life.Akin to life, happening art is an art form of probability and opportunity.It is an art form that is made from all actions, products, materials, objects, sounds, sounds.Its form is integrated through the events that are the result of life as everyone should take and practice every day.Hansen calls it a collage.Artists feel challenged by the need for the demands of their work, therefore, they become more involved with the environment.It involved where they are located, housing, city, village environment, etc. Sugiharto (2013: 20) stated that 'in a work of art, the most important thing is not what it means, but what it does': what art did to its beholder, what beholder felt from the art, then the beholder find its meaning.This meaning is relative because it is very subjective (2013: 29).Thus, the happening art is similar to framing public and everyday space with art (Haedicke 2013: 1).
According to Turner (1974: 6), ritual ceremonies are forms of rite acting as an entrance to understanding the main essence of the formation of a society.There are four roles of rites in society: conflicts deterrence, elimination of divisions and fostering a bond of solidarity, uniting contradictions and differences, and generating new strengths and motivations to ensure the community survival as well as strengthen its ties.However, the rites in the community differ in categories depending on the level and type of society.
In pre-industrial tribal communities which did not recognize the strict separation between work and game space, or not separated between work and leisure time, it is related to liminality.In industrial postal communities which had recognized the separation between work and leisure time and the distinction between when to work and when to play, it is connected with a liminoid (Turner 1974: 131-132;1982: 55-60).
Free time or leisure reflects radical freedom.According to Turner (1982: 36-37), free time is connected with two kinds of freedom, namely freedom from and freedom for.Free time represents freedom from work routine obligations.Thus, there is freedom to use the symbolic world such as sports, lifestyle, games, watching spectacles (drama, dance, literature), watching movies, reading novels, and so on.On the contrary, there is intentional liminality to clarify and reinforce the limitations and rules.
Researchers put forward a hypothesis stating that Upacara Irung-irung offers invented tradition attraction based on rite revitalization of buhun (ancient) numbal sirah cai through happening art approach.

METHODS OF RESEARCH
Researchers conducted a study in Cihideung Village (Parongpong Subdistrict, West Bandung Regency) which is located north of Bandung City which is about 16 kilometers long and travels overland in normal conditions about 53 minutes.In 2016, the population reached 16,820 people.This area no longer possesses irrigated wet paddy and dry paddy fields.The characteristics of the community based on livelihoods are as follows: the agricultural sector is 1,061 people and outside the agricultural sector is 1,833 people (63%).The developing agricultural sector is floriculture agribusiness (Ayesha 2016: 135).
Upacara Irung-irung activity located in a spring found in a former tea plantation owned by PTPN VIII.Irung-irung springs are located within Kampung Kancah area, RW (Community Association) 14. Activities took place in several stages.The first phase was conducted on Wednesday, September 20, 2017.It was conducted in the form of bebersih solokan (trench cleaning) involving a number of heads of RW 11, 12 and 13 with a total population of around 30 people.The second stage was conducted on Saturday, September 23, 2017, in the form of Upacara Irung-irung.The third stage is on Sunday, September 24, 2017, in the form of Cihideung Festival (Cifes) which presented flower carnival by dancers under Padepokan Kalang Kemuning.
Researchers used qualitative research methods to obtain two types of data, namely primary and secondary data.The researcher obtained primary data through interviews and direct observation.Researchers obtained secondary data sourced from the Central Statistics Agency, scientific journals, printed material, and online newspapers and magazines, and other social media (blogs, websites, youtube) that met the need to answer their research questions.
The actors as the core team (main) consist of several people as presented in Table 1.

DISCUSSION OF RESULTS
The Regional Government of West Java Province and West Bandung Regency has established Cihideung Village as an agrotourism destination.One of the eleven directions of development policy and the economy of West Java is the development of ecotourism, agrotourism, cultural tourism, and pilgrimage.The Cihideung agrotourism area is included in 60 tourist attraction of West Java Province document, and one of three main tourist attraction of West Bandung Regency.
Since 2002, newly established Culture and Tourism Office (Disbudpar) 1 West Java Province pursues the direction of tourism development policy which refers to the West Java Province Regional Spatial Plan (RTRW) 2002.Tourism activities must not disturb and interfere with cultural sustainability, natural beauty, and the environment (West Java Regional Development Planning Agency 2016: 5).which regulates the spatial planning of the regency aiming to realize the district as an Agroindustry and Eco-Friendly Tourism Regency.The focus of tourism leads to rural and cultural tourism.Thus, Disbudpar of West Bandung Regency identifies tourism potential for development and management of tourism villages using community empowerment programs.The tourist village emphasizes the appeal of beautiful, natural, and authentic rural atmosphere such as social life, economy, local customs, building architecture, and unique village spaces.
The development refers to sustainable tourism.The development result is a form of tourism products in the village that can be developed as a variety of tour packages and village tourist attractions.The aim is to increase the number of tourist visits, length of stay, shopping for local products, and investment growth in tourism and culture.
The occurring issue is how to revitalize local wisdom that has been a vacuum for a long time and can be seen as an appearance capable to attract the audience due to existing elements containing attractions and aesthetics.Cihideung village as an agrotourism area possesses a number of plants and ornamental flowers cultivation as well as local traditions and wisdom.Several actors were determined to improve Cihideung area.It was to develop the village not to be merely agrotourism, but also possess tradition and local wisdom attraction capable to strengthen local cultural identity.
Comparison of ritual processions of numbal sirah cai and Upacara Irung-irung exhibits several differences.The differences in numbal sirah cai and Upacara Irung-irung answers the research question.

CONCLUSION
Research result concluded that Upacara Irung-irung in an endeavor to revitalize numbal sirah cai through happening art approach is not the ritual ceremony.Moreover, Upacara Irung-irung not connected with tribal communities in pre-industrial communities, but post-industry communities.The support community is not homogeneous, but heterogeneous which is bound on the basis of certain interests.The purpose of activities for the benefit of tourism and the development of contemporary art is based on local wisdom.Upacara Irungirung becomes a spectacle of contemporary art that teaches how important it is to preserve the sustainability of springs.
Research result found several activities during Upacara Irung-irung which violates taboos in numbal sirah cai.For instance, performers danced in the spring.People plunged themselves into the spring.Garut sacrifical sheep's blood flowed into the spring.The aforementioned activities conducted during Upacara Irung-irung were taboo or prohibition in the norms of preserving water sources.

Table 1 -
Actors of Upacara Irung-irung dancer and trainer of Jaipongan and Sunda Dance, founder and manager of Padepokan Kalang Kemuning in Cihideung, rental of Sundanese traditional wedding clothes, wedding decorations, a farmer in possession of the land, traders of ornamental and fruit crops, shop owners of agricultural products, members of KTGM, migrants who became a former security guard at a hotel in Cihideung, a farmer who rents the cultivation land of ornamental plants, a key interpreter for Irung-irung spring, from Purwakarta (a migrant) who became Cihideung resident

Table 2 -
Comparison of Procession Sequence Disbudpar West Bandung Regency develops tourism by referring to the foundation of the RTRW in West Java Province 2002, the Provincial Regulation of West Java Number 1 of 2008 concerning the control of spatial use in the North Bandung Region, one of which targets conservation areas around springs in Cihideung Village (Parongpong), and West Bandung Regency Regulation Number 2 of 2012 concerning the West Bandung Regency Spatial Plan for 2009-2029