An Analysis Used in Belis Tradition in Anakalang, Middle Sumba

Belis tradition is part culture in Sumba and a condition to marriage someone. Many kinds of symbols used on it. Belis tradition is not separated from culture. By of culture, Belis be an own culture that has different process and symbols. Because every culture have different process based on that place. Therefore, the researcher has been interested in studying this problem by formulating four researcher problems such as: how the process of Belis tradition, what are the symbols and symbols meaning used in Belis tradition process, what kinds of terms used in Belis tradition?. There are so many symbols and terms used in Belis tradition. The symbols used such as sirih pinang, parang, gading, mamuli, stallion, pig, kombu cloth, rau nyau (janur), gong, kayu kaba (white cloth), and nibu pahori (spear). Every symbols has the meaning itself such as stallion as symbol of masculine. Sirih pinang as symbol of welcoming, and etc. And the terms used in Belis tradition such as year, layewa, ngaba wini, wunang, pahalaku hilu, kadehang, jedi, ahu papalu, and hangera. After the researcher found and discussed the problems of terms and symbols used in Belis tradition, the researcher made a conclusion of the research finding and discussion. From the result of this research, it was obvious that in Belis tradition used some symbols. And every symbol has own meaning. the researcher really hopes that this researcher to complete this study to be perfect. In addition, the researcher really hopes that this research can help other researcher who wants to continue or conduct research in the same field of the study or discuss about language aspect that occur in the Belis tradition especially in Anakalang.


Introduction
Culture is a way of life that developed and shared by a group of people and passed down from generation to generation. Culture is made from many complex elements, including religious and political system, customs, languages, tools, clothing, buildings, and literary of work. A region has its own culture that reflects a behavior and their daily habits that hereditary will remain there and remain strong in certain areas. The culture contains the entire understanding of social values, social norms, knowledge and overall social structures, religious, and others, in addition all the intellectual and artistic expression that characterizes a society (Andreas Eppink).

According
to Pickering (1981:69) ³symbols is a way to symplying the complexities of though and experiences by hitting upon one thing as representative of many thing´ The symbols may be used as a reminder, a signal, and a call to action. A symbol is also capable of compressing the emotional impact of an over-whelming experience into brief descriptive passage.
Belis tradition especially in Anakalang is the event to respect for women and marriage itself. Belis called dowry which apply to appreciate both sides, both the families of man and girl.According to Big Indonesian Dictionary (KBBI), "Belis or dowry is a treasure that is given by the parties to the bride at the time of application". %HOLV LV WUDGLWLRQ RI 6XPED ¶V SHRSOH WKDW every scene in this tradition use traditional language.

Methods
The type of research conducted by the researcher is descriptive qualitative research. descriptive research is a study to explain the phenomena that exist in society, seeking causes and attempts to overcome the problems posed by the phenomenon. In this case, this study intends to identify and explain about Belis tradition in Middle Sumba especially in Anakalang.
To collect the accurate data, the researcher used some instruments, there are:

Interview
It is often characterized as an unstructured or in depth interview. In this research the writer makes interview directly with the informants to get the accurate data. Informants here are people who have known very well relation with the Sumba's culture. For example: Umbu Hia (is a man who is very interesting with Sumba tradition). The researcher makes interview minimum for 4 persons who have known very well with Belis tradition.

Observation
It is the collection of data by conducting direct observation of the object of research. At this part a researcher are becaming as the participant of the research is a passive participant of the processing of Belis tradition in wedding ceremony.
Observation in this study was intended to see firsthand how the state of culture in general, the pattern of customs that live in the community, how the process, how about the meaning of symbolism use in Belis. The results of observations such as understanding and evidence symbolism of Belis tradition, and the other results are graphics or photos.

Documentation
Researcher also uses documentary in order to collect the data. Documentation is research subject condition to obtain the data concerning with the research subject condition by using recorder to record all of the data. The documentation in this research such as photo, video and other valid documentation about Belis tradition.

FINDINGS
The following sections describe the processes of Belis tradition in Anakalang. The descriptions include before, during, and after the procession. The presented information was received from informants interviewed by the researcher. In addition, the researcher also found the information from the relevant sources such as books and the internet.
1. The Process of Belis Tradition a. 1JLGL 3DPDPD ³bawa sirih SLQDQJ´ RU ³EULQJ RI DUHFD QXW Ngidi Pamama LQ $QDNDODQJ ¶V XQGHUVWDQGLQJ LV ³buka perasaan´ RU LQ (QJOLVK LV ³RSHQ RI KHDUW´ ,Q WKLV VWHS WKH PDQ DQG KLV IDPLO\ FRPHV WKH JLUO ¶V house, and they express their feeling in front of their family. In general understanding, Ngidi Pamama as same DV HQJDJHG ,Q WKLV SURFHVV WKH PDQ ¶V family brings one horse, one buffalo, two chopping knife (parang), and betel nut (sirih pinang) in the Karera (place of betel nut). All of those are Belis to the girl and her family as the first condition before they marriage. the JLUO ¶V IDPLO\ ZLOO UHSO\ ZLWK RQH traditional clothe (Sarong) and one wawi SLJ IRU PDQ ¶V IDPLO\ $QG WKDW wawi will be slaughter in end of this process.
b. 3LWKDN SDPDPD ³tutup sirih pinang´ RU FORVH RI DUeca nut) In this stage, the man came to the residence of the girl to carry at least one to five buffaloes and one stallion. Their intentions are to conduct important talks about the Belis that should be paid. The whole affair was conducted in indigenous languages and full of allusions, where false or erroneous speech translating intentions of others can be very detrimental to the parties themselves, it would require a person with expertise and special charisma to act as a spokesman or negotiator for each party. The intermediary is called wunang, and those who actually face to face talks indigenous and then to and fro consultation with the family. Girl's family gathered in Mbale katounga (traditional house) while man family sit on the front porch with the wunang. Demand for Belis expressed symbolically through the Kombu cloth and sarung is placed on a betel nut and then presented in front wunang. A piece of cloth is equal to ten animals, so the two pieces means twenty tails and so on. The negotiation process can take hours, even up to midnight, where the influences of big families often complicate decision-making. If an DJUHHPHQW LV UHDFKHG WKH JLUO ¶V FODQV give a pig then slaughtering it and eating together.

c. Dadang Nulang Lunung Tapu (Gulung Tikar dan angkat Bantal)
Actually Dadang Nulang Lunung Tapu is the last process of Belis but after this process there are two processes more to make this tradition be complete. Dadang Nulang Lunung Tapu itself is pick a girl who will move to her husband's house, because in this step they are already be a husband wife in the eyes of indigenous, although they are not yet marriage according to UHOLJLRQ DQG ODZ ,Q WKLV FDVH WKH PDQ ¶V family will bring more of animals and things than before processes. Because in this procesV LV WKH ODVW %HOLV IRU JLUO ¶V family.
For this last step, the animals will bring between a noble man and ordinary man is different. For the noble man or top class they should bring more fifty animals such as horses, buffalos, and a cow. While for ordinary man or under class about five animals and for middle class about seventeen until HLJKWHHQ DQLPDOV 7KDW ¶V UXOH RFFXU IRU JLUO ¶V IDPLO\ DOVR ZKHUH WKH JLUO ZLOO brings all of about household equipment DQG DOO RI ZRPDQ ¶V QHFHVVDU\ DV D ZLIH Be sides bring all of that, the woman VKRXOG EULQJ ³JDGLQJ´ (bracelet made by ivory) and wawi (pig). For a noble girl, she should give maximum eleven KRJV DQG XVHG WZR VHW RI ³JDGLQJ´ RU bracelet. While for middle class is six hog and one set gading, and the under classes is three hogs and not used gading. When the girl leave that house and follow her husband, she will accompany by someone such as her grandmother or sister, brother until in PDQ ¶V KRXVH %HVLGHV WKDW ORQJ ZKLWH cloth will unfold all the way during the SURFHVV RI %HOLV ,Q WKLV SURFHVV PDQ ¶V PRWKHU ZLOO JLYH ³mamuli/lolu DPDKX´(traditional necklace in Sumba made by gold) After this process that girl endure the next tradition, there are: That meaning is during three days the girl cannot step on land. So, she should still in house and bedroom during three days. Because of people in Anakalang still use mbale kataunga (traditional house). In this case, the first bride come she will welcome by the head of custom. And will sprinkled with the pure water. It is the tradition that was did by their ancestor, the purpose are for make the girl can accept in this house by their ancestors and as step for Letti Mawu itself is executed in order to make that girl can be free to go home to her parents. This tradition is done after Purung Tatana tradition. If this tradition has not been on the run then the girl cannot come or go back on her parents' house or in her village. In this case, the man and woman will bring Ndjara (horse as transportation).
Usually the marriage ceremony will did if the economy condition of man repaired again. Because in Belis tradition itself is need more property to take a woman as a wife, moreover for a noble. The process of Belis tradition itself need more one month until one year. It is suspended of agreement reached by both of clans.

Kinds of Symbols Used in Belis
Tradition in Anakalang, Middle Sumba The following sections describe the kinds of symbols used in Belis tradition and their meanings. The presented information was collected from the documentation of the process and the interview from the informants to get the valid data.
Symbols that are used Belis tradition are: x x Gong: as the symbol if the process is finish. The bride can out from her room and meet the PDQ ¶V IDPLO\ DQG IROORZ WKH ³ahu papalu´ Gong is traditional music instrument in Sumba. in every tradition and dance tradtional they used Gong as a music. Because for 6XPED ¶V SHRSOH WKH VRXQG RI Gong give the spirit for them.
x Gading: as the symbol for the social level of woman. If she is a noble, she will use 2 set of gading. But when she only a ordinary woman or from under class she not allow to used gading. )RU 6XPED ¶V SHRSOH gading is jewelry for woman, because a long time ago gading is more easy to get than gold. But now, it is difficult to find gading. So the price of gading is very expensive in Sumba.
x Kayu kaba/kain putih (long white cloth): as the symbol if that all process was agree with custom and also to waive the bride leaf her village/house. In common understanding the white clothes is symbols of the purity, in this case according for 6XPED ¶V WKH ZRPDn is a symbol of the purity itself. So they use this clothe as symbols for a woman and for the process itself, because the process was run by custom. In this case, the clothe will outstretched among the way when the woman will PRYH WR WKH PDQ ¶V KRXVH $QG she will accompany by one of her family like her grandmother, her uncle or her brother to go to PDQ ¶V KRXVH

CONCLUSION
Belis tradition especially in Anakalang is the event to respect for women and marriage itself. Belis called dowry which apply to appreciate both sides, both the families of man and girl. Belis also have meaning for determining validity of marriage as a fee for the efforts of parents. But this is not barter. Therefore, belis is the beginning of a long kind of love both sides. Belis tradition is rich of symbol. It is an attractive event to participate.

Suggestion
The researcher considers that this study is a new research at University of Kanjuruhan Malang in the language field especially English Literature. The researcher suggests that it can give a description as information to the reader about the symbols used in Belis tradition in Anakalang, Middle Sumba.
The researcher suggests, that the reader who wants to analyze the Belis tradition can add their theory from other sources that are not only includes in this thesis but also from other references.
Then, the researcher hopes the students of Kanjuruhan University of Malang especially from Sumba and other place in East Indonesia are interested to study about Belis tradition especially in Anakalang about literary devices used in Belis tradition. Almost in other place of Sumba have same process and symbol but some different traditional languages and meanings.
For the people of Anakalang, should maintain a cultural custom which is positive because it is a nation's wealth that is priceless and a great work of our ancestors. All of that culture must be preservation, so Anakalang still be the place which has many culture that still have strong tradition. And should more blossom and create a new book about cultures in Anakalang itself.
This thesis also encourages the students of English Literature to study more about cross culture understanding. By study this analyzing this thesis, the researcher hopes the readers can take a good learning from this description of Belis tradition and the symbols used in this tradition, which can apply in the life society.