The Harmony Taste Of Bakar Batu Tradition On Papua Land

This study aims to explore and understand the religious values contained in the Bakar Batu tradition for people in the land of Papua. With a qualitative approach, this research was conducted to find religious values in the culture of society, and describe the various meanings of the community towards these values. After going through the process of interviews, observation and study of documents, this study found that the tradition of Bakar Batu, which is an indigenous culture in the land of Papua, has undergone a transformation in governance, and the purpose of its tradition. Bakar Batu, which used to be a culinary wisdom of the people in the land of Papua, transformed into one of the solvents of vengeance and wound fusion for people who had previously fought each other. Bakar Batu also functions as a medium for channeling the blessings of the Supreme Being to the community, through the hands of executors of tradition. Tolerance, mutual cooperation and mutual respect are also reflected in the noble values of the implementation of the Bakar Batu tradition in the midst of the Papuan people. Bakar Batu is now a unifying medium between indigenous Papuans, people living in Papua, and migrants. The depth and noble wisdom of the process of Bakar Batu implementation also shows the achievement of religious values that have the potential to realize shared ideals towards a land of peace in Papua.


Introduction
An Online news from Bumi Cenderawasih, reported: There was a tribal war between the lower and middle groups in Timika, Papua broke out on Saturday (02/17/2018). The death toll from both groups was five people. The war between the two groups came from the Kwamki Narama area. One group did not accept his family's murder last December and wants a customary settlement. The local government is deemed not to have provided a solution to the killings that occurred, so that acts of revenge This was conveyed by one of the local newspapers in Papua, around the tribal conflict that incarnated war and wanted a kind of resolution of any losses. In Papua, there are still often reports of inter-tribal warfare. News from the online media is one of the many wars that have taken place in Papua. The causes are varied, ranging from principle issues to trivial matters that can trigger inter-tribal warfare, even though it actually only begins with differences of opinion between individuals, which then becomes a problem between tribes.
The war seems to have become part of the social pattern in Papua which may have been fused and become part of the daily lives of Papuans. It is not surprising that due to its frequency, wars have become common event. Of course, seeing the context of this war is very complex, in it there is really a kind of intertribal conflict and / or dissent that triggers mutual revenge and attacks against one another. On the other hand, the context of war has become one of the typical elements of culture in the Papua land, along with all the consequences inherent in it.
However, it is not the war that will be discussed in this paper, but rather what happened after the war. When the wars happen so often without solutions, it has consequences.
Therefore all type of dissent should be resolved. The social aspects that accompany the war are actually also important The Harmony Taste Of Bakar Batu... things which if observed are very potential to give birth to a kind of cultural construction of its own. "There is a kind of unwritten consensus on every dispute that occurred in the land of Papua. Especially regarding the choice of solutions for both parties in order to invite them to make peace. In Papua, the solution is always accompanied by a party, compensation for the consequences of the war". This must be done because it is not easy to invite the Papuans to become volunteers, especially if during the war there is a fundamental loss experienced. For example, in the war that occurred there were victims who fell, not to mention material losses and so on.
Here the tradition of compensation is known as the "Bayar Kepala" (Fine for head) (Interview of Aloysious Yohannes, August 4, 2018). This of course must be read as the original tradition of the community that continues to experience adaptation. Elements of culture must be put forward, rather than other elements.
The Bayar Kepala tradition is a symbol of conflict resolution where number of dead victims are calculated. For one dead person, the party who killed must provide compensation.
The process of this tradition is usually also assisted by the local government as a mediator. The compensation can be in the form of money or other valuables / objects that have very high value, it can reach 500 million to billions. The compensation payment is also often marked by a Broken Arrow symbol. The peace agreement between the two conflicting parties followed by the tradition of Bayar Kepala is often carried out by the mountain people of Papua. This peace agreement also functioned as customary fines, and it has been going on since ancient time.
The amount of compensation that must be paid for the fulfillment of Bayar Kepala has now been considered as a very Another example is in a tribal war between the Nduga Wamena people which lasted for 4 months causing the deaths of 8 people and dozens of houses burned. From the war, the Nduga Regency government had to spend 18 billion as fine to pay for head and property losses. The amount of compensation caused a number of parties wanted to review all forms of war settlement with fine for head compensation. In many ways, this tradition is considered a wasteful tradition, and should be stopped.
The District Head of Nduga District, Yairus Gwijanggae, in a peace event after the Nduga war in the Jilekma field of Napua District, Jayawijaya District, in July 2013 stated that "Nduga district people have had to abandon war habits and are obliged to maintain security between residents. The public must not think that any compensation for the Chief Pay tradition will be compensated by the APBD. It is time for the community to wake up from their sleep and immediately realize that tribal conflicts and wars will only leave disasters for the people themselves, it is better for citizens not to be easily provoked by unlawful actions. It was emphasized that in any history on this earth, war and conflict are very detrimental. In addition to casualties, war has actually violated God's command, which forbids humans to kill each other." (Alvaro, 2013) A tradition is certainly important in the development of social relations in society, in the context of postwar peace specifically has direct implications in carefully reuniting the wounded. Even though in reality, life forcefully taken is certainly not worth the amount of money. Even with the completion of the customary fines of Bayar Kepala fulfilled, is there a guarantee that all the aspects of disputes and revenge have been completed by both parties? It turns out that as an inseparable part of the mediation process there is still a kind of tradition that must be done to be able to really remove the revenge between the warring parties. The tradition is then known as the Bakar Batu tradition.
Bakar Batu is part of the way the Papuan people actualize noble values in a form of food for everyone without exception.
The Bakar Batu tradition after the war is actually an important part in any conflict resolution. The elements of guarantee, respect, religiosity, and even social harmony are presented through eat, dance and party together. Later, the segmentation of Bakar Batu was not only merely a matter of ceremony after the war, nowadays Bakar Batu is also a part of every life span of the Papuan people, it is always present at every celebration.
Moreover, Bakar Batu has now been established as one of the intangible cultural heritage inventory Nusantara (Samakory, et al., 2015).
Apparently, there is indirect codification in the development of the implementation of Bakar Batu in the land of Papua. The form which was originally an expression of food presentation in a variety of special culinary, then manifested in several aspects of contextualization in the social realm of the Papuans. The tradition that was once a form of banquet to guests, then became a variety of ceremonial patterns that have touched all aspects of life in Papua. Religion, ethnicity, economy, socioculture, and even politics, are the realms that are directly related to Bakar Batu. Furthermore, this will be elaborated in the context of tradition-based meaning, in order to sort out the values contained in Bakar Batu itself.
The extraction of values for such a thriving culture of society is then mandated by the law, so that many instruments are needed to sustain the promotion of culture, including those that embody specific religious values. This research is expected to provide information for strengthening inclusive understanding and religious practices based on the culture of the local community.
Attention to religious aspects in a particular form of culture (religious reception in culture) is an important matter, because changes and movements in society in various places often occur as a result of the introduction of a religion and a 'new' belief system in the community concerned (Sedyawati, 2014: 467). The same thing was stated by (Zoetmulder, 2007: 327), that understanding of the peaks or forms of culture cannot be achieved well without understanding the teachings of religion, the values or ideas that are behind them that permeate and form culture (Iswanto, 2017). This attention can be seen in one of the seven elements of universal culture according to C. Kluckhohn in a work entitled Universal Categories of Culture, namely: Language (oral and written), knowledge systems, social systems / social organizations, living equipment systems and technology, livelihood systems, religious systems, and arts. (Koentjaraningrat, 1994: 203-204

Objectives and Uses of Research
This study aims to determine the process of implementing  (Muslim, 2016: 259-274 and burn incense to ask for wasilah, intermediary actions to get blessings from Allah. The habit of visiting this graveyard is largely directed not to spiritual fellowship but to a demand for prosperity and good fortune for themselves (Sila, 2015: 119).

Functional Theory
Phenomenology approach is used in examining religious facts that are subjective, as well as thoughts, feelings, ideas, emotions, experiences, and so on from someone who is expressed in external actions, namely words and deeds This theory is used in seeing how the functioning of the "Bakar Batu" tradition patterned its people to implement religious harmony. How far a tradition can pattern the behavior of social life side by side, and create harmony.

Cultural Interpretation
Geertz defines culture as a system of meanings and symbols arranged according to the way individuals define their world, express their feelings, and give their judgments (Geertz 1983). Because culture is a symbolic system, cultural processes must be read, translated and interpreted (Kuper 1999: 98).
Culture can also be a system of inherited concepts that are expressed in symbolic form in which humans communicate, maintain, and develop their knowledge of life and attitudes towards life. Thus, the culture of society is expected to convey meaning that can be easily read. Geertz said that in the study of religious culture we are expected to understand religion as a cultural phenomenon. Geertz's approach to culture is called the "thick description", which is to interpret the symbolic systems of cultural meaning in depth and comprehensively from the perspective of the actors of their own culture. (Geertz 1992) Through this theory the interpretation of all forms of community culture in which contains a variety of meanings, can be interpreted according to their social context. Besides that, the most important thing is how the culture is interpreted as the entrance to understand the religious life of a community.

Religious Value
According to Lauis D. Kattsof, quoted by Syamsul Maarif defines values as follows: First, values are empirical qualities that cannot be defined, but we can experience and understand the direct ways of quality contained in that object. Second, the value as an object of an interest, namely an object that is in reality and thought. Third, value as a result of giving value, value is created by life situations (Maarif 2007: 114). Value is the essence attached to something that is very meaningful to human life (Thoha 1996: 61). Value is something that is abstract, ideal, value is not a concrete object, not a fact, not only a matter of right and wrong that demands empirical proof, but a social appreciation that is desired, liked, and disliked (Isna 2001: 98).
According to Milton Rekeach and James Bank, value is a type of trust that is within the scope of a belief system in which a person acts or avoids an action, or has and is trusted (Kartawisastra 1980: 1).
Value is a trait that is inherent in something (belief system) that has been related to the subject that gives meaning (people who believe) (Thoha 1996). According to Horton and Hunt, as quoted by Wignjosoebroto value is the idea of whether an experience or something is meaningful or meaningless, valuable or not (Wignjosoebroto 2006: 55). According to C. Kluckhohn as quoted by Marzali, value is the concept of things that should be desired, which influence choices available from forms or ways of action (Marzali 2005: 115). Because value is something abstract, it is usually derived in norms (Liliweri 2014: 80).

Research Methods
This type of research is descriptive qualitative with a phenomenological approach. Data collection uses interview, observation and documentation techniques (Cresswell 1994).
The research informants consisted of key informants from the Government (ministries of religion / tribal leaders, and the Papuan People's Assembly), Religious Leaders (MUI, and Church Leaders), and adat leaders (Papuan Cultural Leaders).
Expert informants: academics (Cendrawasih University), local anthropologists / researchers. General public as ordinary informants. The analysis used in this study is descriptive which aims to make a systematic, factual, and accurate picture of the facts, traits, and relationships between phenomena, although it cannot be separated from the role of the researcher in playing its function as a hallmark of its main instrument (Cresswell, 1994: 305). Data analysis uses interactive model analysis (Milles 1984: 10-14). which takes place simultaneously with the data collection process. The steps are: Data collection, data presentation, data reduction, and drawing conclusions / verification (Nasution 1992: 128-130 With this theory reading can arrive at the second stage of understanding. Significance is the order of connotation (Sunardi, must check the order of denotation meaning and connotation meaning. In the context of Bakar Batu, the meaning of denotation can be seen from the work system and supporting tools for the implementation of rituals along with the order of explanation of those involved and knowing exactly the entire set of traditions. While connotative meaning can be seen from the expansion of meanings related to tradition in the form of contextual elements of the whole process of tradition.

About the Bakar Batu Tradition
The Bakar Batu tradition is a ceremony that is evenly  (Samakory, 2015).
There are interesting things in the process of hunting pigs that are believed by the local community. When the chieftain arches and the pig dies immediately, this means that the event will be successful. Whereas if the pig does not die immediately, they are sure that the event will most likely not be successful.
After the food was cooked, everyone gathered in their respective groups and then began to eat together. They believe that traditions like this can create togetherness in everyone.
In the present, the tradition of Bakar Batu is not only done during the celebration of birth and happiness again. This tradition is growing and is being used to welcome large guests visiting

2.
Special bamboo functioned as a lift for hot stones, to be moved from burning to a pond that has been prepared.

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Fire-making equipment (traditionally using twisted wood, on top of other woods, and small twigs for burning) or korek.

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Ilalang / leaf as a barrier for each layer of Bakar Batu, and so that food does not directly touch the ground.

5.
Various tubers, usually from garden produce.

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Base The first twig / leaf is placed, after ensuring that the level of the burned stone has reached sufficient heat as a cooking tool.

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Put the first layer of hot stone on it.

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Next is to add twigs / leaves of the second layer on hot stones,

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Place the tubers so that they don't directly touch the hot stone.

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After that, the third layer of twigs / leaves is placed, 6. Following then hot stones on it, 7. and followed by the fourth layer of twigs / leaves, After closing and adjusting layer-by-layer stages, then the next thing is to wait for the cooked food, which usually takes at least one hour. This is where ceremonial / ritual leaders are required to be able to ensure the correct timing of the duration needed so that the dish cooked perfectly.
After cooking certain dishes, comes the next process which is to share the cooking results to all those present. At this stage, the position of the leadership of the ceremony was again very active role. Leaders are required to ensure all present received the food. At the large scale Bakar Batu ceremony, the preparation and or feeding was usually first given to religious leaders / pastors, or both internal and invited traditional leaders and the neighboring tribal chiefs. They received appropriate portions. The first feeding is usually treated as the way of thanksgiving for the blessings of food given by God to the citizens in Papua. After that, the food is distributed evenly to all present.
The ceremonial leader must be able to ensure that the treat is enough for everyone present, by that, he and his core family will never touch the processed food for themselves before Bakar Batu requires the excavation of soil as a burning container or in the term Papua called a "pool", a kind of hole in a certain size of land to present materials that will be burned. But for Barapen, the food burning ceremony does not require a "pool" as a place to "burn" the materials provided, but it is enough to do it on the ground with a flat surface, the ceremony process can be done. Moreover, Bakar Batu to use the Stone Mountain as a 'tool' heat / burn, while Barapen using the Rock Besides preparing the pool, other things that need to be prepared are food ingredients such as meat, vegetables and tubers. Usually, mama-mama (mothers) are the ones who will prepare all these ingredients. In the case of meat processing, for example, it is this material that actually requires a lot of money that make the implementation of this tradition very expensive.
For one pond, it requires at least one pig, as a mandatory part in every Bakar Batu implementation. In the case of certain adjustments, it is actually also possible to prepare Bakar Batu ingredients in the form of meat other than pork. Chicken, Cattle and Goats for example, or in terms of regional adaptation, for the Papuan people of the coast, also often use fish and various other marine products as a substitute for pigs.

Transformation, Adaptation, and Assimilation
The Bakar Batu ceremony as a tradition is a form of

This of course is a form of cultural transformation of Bakar
Batu by changing its most basic material with the intention of adjusting or adapting to religious diversity in the land of Papua.
In turn, the adjustment of the use of confectionary certain Bakar Batu than previously allowed for all, be allowed a limited, because it involves aspects of religious belief, so the use of non pig staples into meat others who do not make certain religions University of Jayapura, July 9, 2018).

Sharing Food: Sharing Blessings for Knitting Harmony
In the Bakar Batu implementation, the basic principle that has been passed down from generation to tradition is the concept of presenting food to the people as a form of appreciation from the host to the guests. This concept, as stated earlier, that Bakar Batu is a culinary culture has undergone a transformation, from what was previously just a kind of food presentation concept, now transformed into a celebration or ceremony performed to solve problems. In the context of the social community, of the process of giving and receiving is also found in the process of this Bakar Batu.
Told that, if all the Bakar Batu stages are finished, and the food is ready to be served, the ceremonial leader will stand in the middle of the crowd, then begin to distribute food to the audience. Those who come from the highest rank in the ethnic group will get their share first. After that, then the food was distributed to all who attended.
It is an honor for the organizer of Bakar Batu, if the people who come in the Bakar Batu ceremony look very enthusiastic.

Recommendation
The value unearthed in the Bakar Batu tradition can at least be an important part in relation to cultural advancement, conflict resolution, and inspiring curriculum enrichment in the Education media.
1. In relation to the promotion of culture, preservation point values in Bakar Batu, among others, mutual cooperation and solidarity, and to build harmony between communities is an It is integrated with the realization of Indonesia's diversity and nationality insight, which requires coexistence peacefully even though it comes from different ethnic, religious and racial backgrounds.

Religious values and social wisdom contained in the Bakar
Batu tradition can also be teaching points that can be included in the contents of the local Education curriculum in Papua.