Any communication event represents symbols of devotion, struggle, disposal of a bad attitude, immunity and power, and self-recovery. The study finds that Ma’atenu communication event act as symbols of the ritual home clan (small clan, parent clan, and merger clan), the sacred meal, self-cleaning action ritual communication action, self-cleaning action, and fabric wreath. Involving 17 informants with one ma’ahala lahat, one ma’ataru ame, three kings of the country, three mothers and/or wives, and the remaining nine practitioners of ritual communication actions from the western, southern and eastern sectors chose purposively. This research employed a subjective interpretive paradigm with ethnography communication approach by Dell Hymes based on symbolic interaction perspective. The rituals started with prayer using various media such as machetes, swords, tifa, tambourine, and immune test to from as power of ancestral spirits by cutting, slicing and stabbing body parts such as stomach, chest, hands, feet, neck, cheeks, tongue, and head. Ma’atenu is an integral part of rituals society, held as the fusion of Islamic teachings interaction with the values of local wisdom. The purpose of this research is to analyse of the symbols Ma’atenu ritual communication process of Pelauw Muslims community. The meaning is generated by a communication process of interpreting the rituals of using palm sugar and medicinal oil to express appeals and hope, communication actions, and the treatment of ritual participants, especially those participating in Ukuwala Mahiate.
Through a subjective interpretive method with an ethnographic communication approach, the rituals of the Indigenous peoples who undertook the construction of their own symbols against Ukuwala Mahiate and are considered to have their own meaning, including the meaning of the offering, appeals, and hope, are investigated. This research is focused on the communication process of the Indigenous peoples who consider Ukuwala Mahiate as their ritual. Ukuwala Mahiate, an integral part of the rituals of the Indigenous peoples of Mamala, Moluccas, Indonesia, is considered a fusion of Islamic teachings with the local wisdom of Indigenous peoples that comprises ritual elements ranging from tools such as palm sticks and coconut oil to more complex elements. Preserve the procession of the sacrifice of the sacrificed animals, and the social solidarity, syiar of Islam, enforcing Islam The findings show that the abda’u communication ritual is formed based on awareness to
The symbol of devotion to Allah is a distributionīy sharing with other communities that become the glue to arouse sacrifice through the sentence Lailaha ilallah Interaction perspective the abda’u ritual at the Eid al-Adha celebration. Interpretive paradigm with an ethnographic communication approach pioneered by Dell Hymes based on a symbolic This ritual uses the communication media of three goats to be sacrificial animals and isĭistributed to three the indigenous village which is contested by abda’u participants.
Values local tradition as a form of struggle, defense and flag upholding, struggle for sacrificial animals with ideology Eid al-Adha celebration by the Tulehu society in the Moluccas, Indonesia is to identify the trust and
The study focuses on the emerging phenomenon of abda’u ritual at the Eid al-Adha celebration in the month
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