Hermeneutics of The Oenames Tribe Regarding Hau Monef as a Symbol of Patriarchal Cultural Religiosity in The Border Region of Indonesia and East Timor

Petrus Tamelab; Graciana Amanda Bele; Emananuel Pranawa Dhatu Martasudjita

doi:10.24071/jaot.v8i1.7894

Hermeneutics of The Oenames Tribe Regarding Hau Monef as a Symbol of Patriarchal Cultural Religiosity in The Border Region of Indonesia and East Timor

Petrus Tamelab^(1*), Graciana Amanda Bele⁽²⁾, Emananuel Pranawa Dhatu Martasudjita⁽³⁾,

(1) STFT Prodi S3 Widya Sasana Malang
(2) STIPAS Keuskupan Agung Kupang
(3) Fakultas Teologi, Universitas Sanata Dharma
(*) Corresponding Author

Abstract

Each tribe has its own perspective on divinity or the supreme being. Therefore, the procedures for establishing a relationship with the supreme being also differ. Long before Catholicism was introduced by missionaries to the archipelago, traditional communities had unique procedures for establishing a relationship with the supreme being. The method used in this study is the literature method. The author studied library literature and linked it to the traditional practices of the Oenames tribe. The purpose of this study was to examine in greater depth the Oenames tribe's understanding of hau monef as a symbol of patriarchal religiosity. The results of the study show that members of the Oenames tribe believe that hau monef is a symbol of the presence of the Supreme Being through their ancestors. Therefore, whenever tribe members ask for blessings or permission from their ancestors, a ritual is always performed on hau monef. This shows that there is an unbroken relationship between the ancestors and the living members of the tribe. In conclusion, the Oenames tribe has a strong vertical paradigm of the supreme being, which is represented by the symbol of hau monef. Hau monef is a place for prayers and for giving thanks for all the blessings received by tribe members. Hau monef is not just a ritual artefact but a symbol of the presence of the Supreme Being, which Oenames tribe members believe has an impact on their safety and livelihood.

Keywords

Hermeneutics, Haumonef, religiosity, patriarchy

Full Text:

PDF

References

Adler, G. J., David Mayrl, John S. Coley, Rebecca Sager, and Eric Plutzer. “Religion-State Interaction at the Local Level: Key Findings from a Survey of Religion and Local Elected Officials.” Journal for the Scientific Study of Religion 61, no. 1 (2022). https://doi.org/10.1111/jssr.12758

Afi, K. E. Y., and M. F. Banamtuan. “Kajian Sosio-Historis Tentang Pandangan Dunia Atoni Pah Meto dalam Ritus Poitan Liana.” Paradigma: Jurnal Kajian Budaya 10, no. 1 (2020): 49. https://doi.org/10.17510/paradigma.v10i1.335

Amsikan, H. R. “Makna Simbol Hau Monef bagi Masyarakat Dawan di Pulau Timor.” Jurnal Agama dan Kebudayaan (2024). https://doi.org/10.69621/jpf.v19i2.276

Attamimi, F. “Hermeneutika Gadamer dalam Studi Teologi Politik.” HUNAFA: Jurnal Studia Islamika 9, no. 2 (2012): 319–341. https://doi.org/10.24239/jsi.v9i2.80.319-341

Budi, Paul. “Berpijak di Bumi – Berpihak kepada Manusia (Mandat dari Gaudium et Spes).” Dokumen Gereja, 2013.

Carsamer, E., and A. Abbam. “Religion and Tax Compliance among SMEs in Ghana.” Journal of Financial Crime 30, no. 3 (2023). https://doi.org/10.1108/JFC-01-2020-0007

Hardiman, F. Budi. “15.” April 2016.

Handayani, M., N. Damayanti, and A. Saragih Manihuruk. “Komunikasi Transendental (Suatu Tinjauan dari Dimensi Ilmu Antropologi Metafisika).” Jurnal Ilmiah Ilmu Komunikasi 10, no. 2 (2011): 1–19. https://doi.org/10.32509/wacana.v10i2.455

Konferensi Waligereja Indonesia. Dokumen Konsili Vatikan II. 1965.

Lakonawa, P. “Memaknai Simbol-Simbol Religius Injil Yohanes.” Humaniora 5, no. 1 (2014): 324. https://doi.org/10.21512/humaniora.v5i1.3031

Leonard, L. “Kajian tentang Tradisi Kepercayaan Masyarakat terhadap Tetu Uis Neno sebagai Media Persembahan pada Masyarakat Biboki di Timor Kecamatan Biboki Selatan Kabupaten Timor Tengah Utara.” 19, no. 2 (2021): 202–207.

Lael, W. Y. V. Lusia. “Haumonef: Sarana Komunikasi Transendental dan Simbol Trinitas Kultural Suku Dawan.” Pendidikan Ilmiah Transformatif 8, no. 8 (n.d.): 1–7.

Manguju, Y. N. “Nilai Teologis Masikka’: Sebuah Ritus di Rantai Damai.” BIA’: Jurnal Teologi dan Pendidikan Kristen Kontekstual 3, no. 1 (2020): 114–127. https://doi.org/10.34307/b.v3i1.169

Mastoah, I., A. Marini, and A. Maksum. “Analisis Nilai-Nilai Religius dan Multikultural pada Buku Paket PAI Kelas II pada Sekolah Dasar.” Jurnal Inspiratif Pendidikan 10, no. 20 (2021): 81–89.

Matau, T. N. “Sakralitas Tua dalam Ritus Sae Toi Sanu Se’at Etnik Amanuban Tengah, Nusa Tenggara Timur.” Anthropos: Jurnal Antropologi Sosial dan Budaya 6, no. 2 (2021): 243. https://doi.org/10.24114/antro.v6i2.19444

Mussa, D. P. F., and M. Ngabalin. “Konsep Keselamatan Menurut Rasul Paulus: Kajian Historis Kritis dalam Roma 5:1–2 dan Implikasinya bagi Orang Kristen.” 1407 (2022): 1–2.

Najoan, D. “Memahami Hubungan Religiusitas dan Spiritualitas di Era Milenial.” Educatio Christi 1, no. 1 (2020): 64–74.

Palar, Y. N., and E. R. Manua. “‘Dumia Um Banua’ Sebuah Tradisi ‘Ator Kampung’ sebagai Upaya Menjaga Harmoni Manusia dan Alam.” (2020): 69–77.

Purba, D. W. “Hermeneutika sebagai Metode Pendekatan dalam Teologi.” Regula Fidei: Jurnal Pendidikan Agama Kristen 3, no. 1 (2018): 82–92.

Putriana, H., and S. A. Ariani. “Agama dan Budaya Patriarki: Sebuah Telaah Kekerasan Berbasis Gender.” 3, no. 1 (2023): 21–34.

Rais, L., U. Ramli, F. Pattisahusiwa, N. Hidaya, and A. Maqfirah. “Religiusitas, Konflik Gender, dan Pencegahan Kekerasan terhadap Perempuan dan Anak di Kota Sorong.” 11, no. 1 (2025): 1–20.

Randa, F. “Karya Keselamatan Allah dalam Yesus Kristus sebagai Jaminan Manusia Bebas dari Hukuman Kekal Allah.” LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 3, no. 1 (2020): 35–62. https://doi.org/10.53827/lz.v3i1.17

Riady, A. S. “Agama dan Kebudayaan Masyarakat Perspektif Clifford Geertz.” Jurnal Sosiologi Agama Indonesia 2, no. 1 (2021): 13–22. https://doi.org/10.22373/jsai.v2i1.1199

Sidabutar, H. “Teologi Keselamatan Injil Lukas 19:1–10 dan Implikasinya bagi Pendidikan Agama Kristen.” 10, no. 1 (2020): 1–16.

Somawati, A. V. “Uis Neno dan Uis Pah dalam Kepercayaan Suku Boti.” Prociding (2020): 128.

Surbakti, P. H., and N. G. Surbakti. “Hermeneutika Lintas Tekstual: Alternatif Pembacaan Alkitab dalam Merekonstruksi Misiologi Gereja Suku di Indonesia.” Societas Dei: Jurnal Agama dan Masyarakat 6, no. 2 (2019): 209. https://doi.org/10.33550/sd.v6i2.116

Suwartini, N. P., I. M. Sendra, and Y. Kristianto. “Simbol Agama Hindu sebagai Produk Tato di Kuta.” Jurnal IPTA 8, no. 1 (2020): 46. https://doi.org/10.24843/ipta.2020.v08.i01.p07

Syakhrani, A. W., and M. L. Kamil. “Budaya dan Kebudayaan: Tinjauan dari Berbagai Pakar, Wujud-Wujud Kebudayaan, 7 Unsur Kebudayaan yang Bersifat Universal.” Journal Form of Culture 5, no. 1 (2022): 1–10.

Tanuwidjaja, S., and S. Udau. “Iman Kristen dan Kebudayaan.” Jurnal Teologi Kontekstual Indonesia 1, no. 1 (2020): 1. https://doi.org/10.46445/jtki.v1i1.299

Timo, Eben Nuban. “Pencarian Kesaksian Kristen yang Relevan di Asia (Kosuke Koyama: Injil Menurut Pandangan Asia).” Jurnal Ledalero 12, no. 2 (2017): 289–310. https://doi.org/10.31385/jl.v12i2.93.289-310

Uweubun, J. R. “Peran Simbol dalam Liturgi dan Manfaat bagi Penghayatan Iman.” LOGOS, 2020.

Zebua, D. L. “Kritik Teologis terhadap Budaya Patriarki di Hilimo’asio, Nias.” n.d.

DOI: https://doi.org/10.24071/jaot.v8i1.7894