SOCIAL STRATIFICATION OF FUNERAL CEREMONY IN MAMASA

Abstract

This study aims to describe the social stratification in the funeral ceremony or Rambu Solo' in Mamasa using an ethnographic approach. This research is a research that uses a qualitative descriptive method with ethnographic methods. The objectives of this research are to describe the meaning and purpose of carrying out the funeral ceremony in Mamasa and to describe the effects of social stratification in the implementation of the funeral ceremony or Rambu Solo' in Mamasa. Techniques collecting data in this study is qualitative descriptive method which begins with observation, interviews and documentation. The sources in this study who are considered to understand and know about various kinds of traditional ceremonies in Mamasa, namely traditional leaders, village heads and village parents. From the results of the research conducted, it is revealed that based on social stratification in Mamasa, Rambu Solo' there are several types or levels depending on what level of social stratification one has. For high social stratification, namely Tana' Bulaan and Tana' Bassi has the following levels of ceremony: Diallun, Dipelima, Dituttun Pitu. For the lower strata, namely: Tana' Karurung: Dilembangan, Dibasse Kayu, Mesa Tedong, Dipatomali and for Tana' Koa-koa namely: Disolangan, Dituru' Tau, Pitu Bai. The meaning of the Rambu Solo' ceremony is a form of mourning, love and respect for the deceased. The goal is for the Rambu Solo' nobility to show their identity in the society. For the lower social strata, they do it solely so that the spirits of people who have died travel well to the world of the dead (Pulondong). As for the influences of social stratification in the Rambu Solo' ceremony in Mamasa: The process of the Rambu Solo’ ceremony must be based on Tana', this means that the ceremonial levels for Tana' Karurung and Tana' Kua-kua cannot be the same as the aristocracy although they are capable of from the economic point of view, the processes and equipment used during the ceremony are different and should not be the same, such as: how long the corpse is kept, the type of corpse wrapping, the place where the corpse is being performed, the number of animals sacrificed, the number of gandang, the place where the corpse is buried and the type of clothing used by both the bereaved family and the mourners who came