SYMBOLIC INTERACTION OF JAMASAN RITUALS KENTONGAN VILLAGE OF PESANGGRAHAN KOTA BATU 

Ghufron
Fakultas Humaniora UIN Maliki Malang
gufronuinmalang@gmail.com
 Dewi Chamidah
Fakultas Ilmu Tarbiyah dan Keguruan UIN Maliki Malang
dewimida333@gmail.com
M. Rofik Fitrotulloh
alesandrorofik@yahoo.com
Pusat Bahasa PKPBA UIN Maliki Malang

ABSTRACT 
The cultural potential in the city of Batu which is no less interesting than other regions in Java is the tradition of the Jamasan Ritual Kentongan. This event is carried out on the anniversary of the Batu City Pesanggrahan Village which aims to maintain and care for the ancestral culture. This type of research uses a qualitative descriptive method. Data collection techniques in the form of literature studies and interviews. The theory used in this study in the form of cultural anthropology theory of the results of this study in the form of: a) Description of Procedures for Jamanan Processing Kentongan Pesanggrahan Batu Village which includes two procession, namely preliminary procession and ceremonial procession; b) the symbolic meaning of the tradition of framias kentongan covers the umbo rampe used in the processing of hours; c) The existence of patterns of religious and cultural dialectics in the Jamasan ritual for Pesanggrahan Village in Kota Batu. 
Kata kunci: ritual, jamasan kentongan, Desa Pesanggrahan Kota Batu
مستخلص البحث
 الإمكانيات الثقافية في مدينة باتو التي لا تقل إثارة وأهمية  عن المناطق الأخرى في جزيرة جاوة هي تقليد طقوس جاماسان كونتونجان التي تقام في يوم ذكرى قرية مدينة باتو بيسانجراهان و التي تهدف إلى الحفاظ على ثقافة الأجداد والعناية بها. يستخدم هذا البحث طريقة وصفية نوعية و تقنيات جمع البيانات في شكل دراسات ومقابلات أدبية. النظرية المستخدمة في هذا البحث هي نظرية الأنثروبولوجيا الثقافية ، ونتائج هذا البحث هي: أ) وصف إجراءات موكب جاماسان كنتونجان في قرية بيسانغراهان ، مدينة باتو ، والذي يتضمن عمليتين  ، وهما العملية التمهيدية والعملية الاحتفالية. ب) المعنى الرمزي لتقاليد جاماسان كانتونجان الذى يشمل أومبو رامبي المستخدم في احتفالات جاماسان ؛ ج) وجود نمط ديالكتيكي للدين والثقافة في طقوس جاماسان كنتونجان في قرية بيسانغراهان ، مدينة باتو
الكلمات الرئيسية: طقوس ، جاماسان كنتونجان ، قرية بيسانغراهان ، مدينة باتو
ABSTRAK
Potensi budaya di Kota Batu yang tidak kalah menarik dari daerah lain di pulau Jawa adalah tradisi ritual jamasan kentongan yang dilaksanakan pada hari jadi Desa Pesanggrahan Kota Batu yang bertujuan untuk menjaga dan merawat budaya nenek moyang. Jenis penelitian ini menggunakan metode deskriftif kualitatif. Teknik pengumpulan data berupa studi pustaka dan wawancara. Teori yang digunakan dalam penelitian ini berupa teori antropologi budaya Hasil penelitian ini berupa: a) deskripsi tata cara prosesi jamasan kentongan Desa Pesanggrahan Kota Batu yang meliputi dua prosesi, yakni prosesi pendahuluan dan prosesi seremonial; b) makna simbolik tradisi jamasan kentongan meliputi umbo rampe yang digunakan pada prosesi jamasan; c) adanya pola dialektika agama dan budaya dalam ritual jamasan kentongan desa Pesanggrahan Kota Batu
Kata kunci: ritual, jamasan kentongan, Desa Pesanggrahan Kota Batu

INTRODUCTION
The city of Batu is one of the popular tourist destinations in East Java, the potential of tourism is good at mountainous tourism, plantation tourism, culinary tourism and cultural tourism making the city of Batu deserve the nickname "Small Swiss on Java Island". The cultural potential in the city of Batu which is no less interesting than other regions on Java is the tradition of the Jamasan ritual of the Kentongan conducted on the anniversary of Kota Batu Pesanggrahan Village.
What is meant by ritual is the technique of making a sacred tradition. In addition, rituals also build and maintain myths, as well as social and religious customs, because rituals are religions contained through actions. Ritual elements include, place, time, ritual processes and tools used in rituals and people who perform the rituals.
 Like some rituals carried out in other areas on the island of Java, in the ritual of Jamasan Kentongan also has a variety of deep and specific symbols in this context, Siti Nurlaili describes that Javanese in cross history is always related to symbols both in behavior, language, science knowledge and religion. The symbol functions as a subtle means of communication. Sometimes the symbol is also complicated, therefore, only people who have special knowledge (Linuwih) who will be able to understand all their forms and goals.
Regarding the Jamasan ritual, there are several existing 14-related study studies, such as Rifkhan Eko Susanto in 2018 who wrote a thesis entitled "Rituals of Jamasan Bendhe Tradition of Ceper in the view of the Muslim community in Pete Hamlet Pabelan District, Semarang Regency, Central Java, Central Java. The results of his research were during the morning hours starting with the gathering of the carbage at Mbah Slamet's residence. The event began with opening clothes, worn Bendhe, then was dry with incense that was still burning the fire, the clothes were used again and it was divided and returned to the Selametan event at the residence of Mbah Slamet as the final event. Regarding the views of Muslims in Pete village or hamlet that this ritual is a heritage of ancestors who need to be maintained, with records of not excessively believing in the bendhe ceper because they can lead to syirik.
Ahsanur Rofiq wrote scientific work in 2018 in the form of a thesis with the title "The meaning of the symbol of the flower in the night's 1 night ritual (case study at the Surakarta Hadiningrat Kasunanan Kraton)." The results of his research are (1) the type of flowers used in rituals are fireworks consisting of red roses and white roses, jasmine flowers, Kanthil flowers and Kembang Kenanga (2) flowers meaningful symbols, muhasabah themselves, dynamism, sincere liver, Always remember that there is magical power outside the logic of humans and always always remember God In 2019 Dwi Supriyani et al in the Indonesian literary journal wrote an article entitled "The term offerings of Kanjeng Keranjeng train rituals Achless at the Yogyakarta Palace Train Museum ". The results of the study were etimologically the term lingual units of the offer of the Kanjeng Nyai fetish train ritual consisted of words and phrases. The word is distinguished in terms of root words and arising words (presence, repetition and exposure). Terminologically offerings of the ritual of the Kanjeng train fetish train contain lexical meaning and cultural meaning. The function of language terms in rituals is a means of communication and connecting media between the world of occult and the real world.
In addition, in 2020 an article written by Ilafi Affiliate in the Journal of Pangdereng entitled "Tradition of Jamasan Pusaka and Kencana Train in Pemalang Regency". The results of his research were (1) the procession of the heirloom and the Kencana train included two procession, namely the preliminary procession and ceremonial procession, (2) the symbolic meaning of the Heritage and Kencana tradition included Umbo Rampe which was used in processes, (3) the objectives of the Jamasan tradition Heritage and Kencana Train, namely building a sense of respect, respect, maintaining the tradition of ancestors, and increasing the community's understanding of the meaning of the importance of the noble values   of the history and culture of the nation, (4) the form of the local government's contribution in the implementation of the processes so that the traditions of the heirloom and train Kencana can be carried out routinely.
There were previous studies related to a reference in this research. The symbolic interaction of Jamasan rituals in the village of Pesanggrahan Batu City covers the in the form of fisheries can be said to be different from the processes mentioned by the research above.
This study aims to explain and describe the frame processes in the village of Pesanggrahan Batu City. In addition, it also aims to describe the symbolic meaning contained in umbo rampe which is used and describes the pattern of religious and cultural dialectics in the ritual of Kentongan in Pesanggrahan village Kota Batu.

RESEARCH METHOD 
This research type is descriptive qualitative research. Data is collected through interview methods, documentation and literature in the form of writings, articles or journals. The theory of cultural anthropology is used as a wedding knife so that this paper can be easily understood. 

FINDING AND DISCUSSION 
The term Jamasan means clean, holy originating from Kromo Javanese language. Meanwhile, the kentongan is a tool that becomes a social communication medium since the ancestors who are considered sacred heirlooms with functions to maintain the security of the community. In Pesanggrahan Village, Batu City, currently there are only five kentongan which are still maintained and functional. 
Umbo Rampe is the main element needed during the frame process. What is meant by umbo rampe is a ritual equipment that must be there. The umbo rampe is in the form of flowers, pandan leaves, eggs, five colors porridge (white, red, black, green and yellow), water from seven sources of springs, banana incense or quarrel, water container, scoop, and shroud. 
The framework process in the village of Pesanggrahan Batu City is a tradition that is preserved from generation to generation. The objects in the form of kentongan in the village of Pesanggrahan. The figure who led to Kentongan ritual of this is Ki Sunarto. 
The time for the implementation of this framework can be done at any time, it is usually tailored to the anniversary of the Batu City Pesanggrahan Village. Like the following interview with Ki Sunarto (interview on 9 July 2020):
“Prosesi jamasan kentongan dapat dilaksankan pada hari dan waktu kapan saja namun biasanya diselenggarakan bersamaan dengan hari ulang tahun (HUT) Desa Pesanggrahan.”
At the Jamasan ritual event the Batu City Pesanggrahan Village was divided into two main procession, namely the Preliminary Procession and Seremonial Procession of Jamanan Kentongan. 
1)	Initiation Procession 
(1)	Fasting and Determining the Location of Jamasan. 
Before doing the jamasan kentongan procession, the first thing to do is fasting and determining the location of Jamasan. This fasting is done based on the wangsit (read revelation) obtained by the puppeteer after communicating supernaturally with the supernatural essence that is believed to be the guardian of kentongan.
Apart from the length of time, fasting, the selection of the scene is also not careless. According to Ki Sunarto determine the location of a series was also determined by the wangsit (revelation) obtained during fasting time. Usually the location of a series is located in places that are considered sacred or have a very historical value with a kentongan in Batu City Pesanggrahan Village. 
(2)	Gotong Kentongan
Mutual mutation comes from two syllables namely the word "mutual" which means carrying, and the word "kentongan". So, mutual assistance in the procession of this event is the process of carrying a kentongan from the storage place to the ceremonial procession. In the process of cutting the kentongan has the procedure, namely: First, asking permission in advance to magical strength or 'guards' kentongan both directly / verbally and non-verbal. Second, wrapping the kentongan with the shroud on the pandanus before the kentongan was carried by the third, the person who carried the kentongan must really people had received the blessing of magical power or 'guard' kentongan.  
(3)	Taking off footwear before the Jamasan procession begins. 
Before the ritual begins, throughout the event until the jamasan ritual ends, the participants of the kentongan jamasan ritual are asked not to use footwear as a form of respect for the kentongan that is being shampooed or (dijamas)
2)	Jamasan Kentongan Procession
The session of this event was a process of purifying kentongan by using umbo rampe that had been prepared in advance by the jamas clerk. Jamasan interpreter in this procession is Ki Sunarto. The procedures for jamasan kentongan carried out in this procession include:: 
(1)	 The Jamas Clerk prays first.
After a series of preliminary processions for the perfect Jamasan Kentongan and all the umbo rampe or ritual equipment is complete, the jamasan kentongan procession is ready to begin. The first step of this kentongan jamasan ritual is the reading of a prayer led directly by the jamas clerk, Ki Sunarto. Prayers are read in Javanese to ask permission from the "guard" of the kentongan that the jamasan kentongan procession is ready to begin.
 (2) Light up the Semprongan light or Cemprong
The lamp is used in the kentongan jamasan ritual because it has a close relationship with the traditions used since our ancestors and has a history as a lighting tool used since ancient times.
According to Ki Sunarto, after the prayer reading, turning on this semprongan lamp is a symbol that the jamasan kentongan procession has been used to begin and hope that the circumstances around him become enlightened and avoid bad things or events.
(3) Burning the Incense or dupa
Incense in the jamasan kentongan ritual is very important because it is considered a symbol that connects the real world and the visible. In addition, the smoke and fragrance emitted by the incense are also a symbol of respect for the spirit of jamasan guardian and a symbol of its union with nature, which moves upward and slowly merges into the sky. The fragrance of incense adds to the sacredness during the ritual procession.
(4)	Opening the Kentongan Shroud
Before doing the jamas or shampooing, first open the shroud covering the kentongan. The kentongan that wants to be shampooed is placed in a hanger with a teak pole supporting the top. This kentongan is not placed directly on the ground as a form of respect.
(5)	 Kentongan is purified or shampooed
After the kentongan shroud is opened, the kentongan is then washed or washed with holy water which consists of water from seven springs in Batu City and setaman flowers. All parts of the kentongan are cleaned carefully and thoroughly using a special dipper that has been prepared. This scoop is only used when performing rituals and is stored again in the place that has been prepared.
(6)	Handing over of Kentongan to the Village Head
After the kentongan is shampooed, then the jamas administrator hands the kentongan to the village head. What's interesting in the handover procession, the jamas clerk communicated spiritually with the kentongan to ask permission that the kentongan would then be returned to the village head. In addition, spiritual communication is also carried out with the spirits of the ancestors who were previously the village head to request permission to return the kentongan to the current village head.
This is important because in the past the kentongan was an heirloom that was only held by the village head as a symbol of power. After obtaining approval, symbolically the kentongan would be handed over to the village head to then be transferred and returned to its original place.
(7)	Selametan
The purpose of the selametan ritual in the jamasan kentongan ritual is to ask for the safety and peace of life of the community after the jamasan process is completed. In this context, kentongan is considered to have a soul (spirit) that holds magical power and character (good and bad) so that after being purified and cleaned, the hope is that kentongan is clean again and has positive energy that helps reconcile the lives of the surrounding community. In addition, this submission also asks for blessings and salvation from God Almighty. So selametan is a closing ceremony before the kentongan is sent back to its original place.
(8)	The Kentongan is held by marching and returned to its belonging.
The peak of the Jamasan kentongan ritual is the kentongan kirab that has been shampooed and returned to its original place. The procession of the jamasan procession was followed by local residents from Jalan Sareh Atas, Wiryo Wisastro Village Head or Pesanggrahan Village Head from 1945-1967, then continued at several points such as Jalan Hasanudin, Jalan Seruni, Jalan Samadi, Jalan Cempaka and Jalan Suropati. This Kirab is done to ask for blessings and to trace the history of Kentongan in Pesanggrahan Village. 

The Symbolic Meaning of the Jamasan Kentongan Ritual, Pesanggrahan Village, Batu City
The jamasan kentongan ritual procession has a symbolic meaning in each series of ritual processions. Broadly speaking, the symbolic meaning in the jamasan kentongan ritual at Pesanggrahan Kota Batu Village is to always be grateful and remember God Almighty for all the blessings given to always be cared for and guarded. The symbolic meaning that can be seen from the jamasan kentongan ritual in Pesanggrahan Village, Batu City is as follows: 
(1)	Kentongan
Kentongan seems to have a symbol as a medium for voice of kindness or policy to the public regarding important information given, especially regarding security and order.
Ki Sunarto said that kentongan is a symbol of mutual cooperation because it is a means of collective communication that can gather people to gather, communicate and interact. Not only that, kentongan is also considered a form of leadership, honor and a sacred means of communication in Javanese culture. 
(2)	Water of Seven Springs
Water is used as a symbol that no creature can live except thanks to the help and protection of God Almighty or Allah SWT. Ki Sunarto said that water is also a symbol of purity so that the Jamased or literally shampooed kentongan indicates that the kentongan is clean again and it is hoped that the dirty ones will fade away and be kept away from bad things.
(3)	Shroud 
According to Ki Sunarto, the symbol of the shroud is sacred, which means the kentongan to be guaranteed represents a dirty human soul filled with evils to be ready to be purified or cleaned again.
(4)	Pandan leaf mat
The pandan mat that is used has a symbol as a tribute to the kentongan which is considered an ancestral heirloom. Ki Sunarto said that before cleaning himself from bad things, humans must condition themselves beforehand to be physically clean. In addition, these pandanus mats are woven neatly which means that everything must be done carefully and must not be rushed so that all went smoothly according to plan.
(5)	Incense 
Incense that is burned produces smoke that rises to the sky. This has a meaning as a form of hope to God Almighty or Allah SWT so that everything that humans dream of goes according to plan. Ki Sunarto said that in addition to a form of hope in God, the fragrance of the smoke of incense or incense is a symbol of the calm and clarity of mind that humans crave.
(6)	Setaman flowers 
 	Ki Sunarto said that the setaman flower which consists of jasmine flowers, which means the sanctity of items and heirlooms that are expected to be maintained, preserved and maintained for their existence. Roses are a symbol of sincerity. The ylang flower is a symbol to commemorate the greatness of God Almighty. And kanthil flower which means remembering Allah and His Messenger, asking to be given goodness and kept away from badness,
(7)	Gayung (siwur)
The dipper is a symbol of achieving goodness and the process of cleaning oneself from goodness. Ki Sunarto said that humans always need an intermediary or media and take it step by step which requires patience.
(8)	Potong Tumpeng
Ki Sunarto said that tumpeng is a symbol of human relations with God Almighty or Allah SWT and human relations with others.
(9)	Barefoot.
Barefoot is a symbol of not being arrogant or arrogant Ki Sunarto said that barefoot was a reminder of his identity, which would later return to the earth he stood on.
(10)	Lampu Semprongan (Cemprong)
According to Ki Sunarto that semprongan lamp means that in all human life, the help of God Almighty or Allah SWT is needed to become a better person and keep away from evil. 
(11)	Five coloured porridge 
Ki Sunarto said that the five-colored porridge was a symbol of togetherness and mutual cooperation needed by humans to create peace and happiness in human life while still asking for the help of God Almighty or Allah SWT. 

Dialectical Patterns of Religion and Culture in the Jamasan Kentongan Ritual, Pesanggrahan Village, Batu City 
The phenomenon of the kentongan jamasan ritual has been going on since the time of our ancestors. From time to time, the ritual performs a repetitive function and has automatically legitimized the previous constructs of tradition. The repetition process is carried out continuously until it gives birth to a custom or myth. 
Therefore, everything that has become the habit of the community is the majority of mystical beliefs that are sacred and holy. This, in turn, has become a pattern of behavior for populist society in general. 
Mystically, the Jamasan Kentongan ritual is a holy and sacred ritual whose existence is very basic for the peace of life of the people of Pesanggrahan Village, Batu City. The people of Pesanggrahan Village generally have the view that the Jamasan Kentongan ritual is a sacred ritual whose existence determines whether the life of the Pesanggrahan Village community is safe or not. 
              Various kinds of offerings in the ritual of the beats of the reality are more dominant to load emotional dimensions, namely physical objects of rituals presented to supernatural beings, both the spirits of ancestors, Jin and God. This ritual is a form of uncertain theological belief process and without a clear and logical value system footing or in other words is a form of emotional-naturalistic theology paradigm. 
The trust of myths about the ancestors and some mystical creatures also created a motive for carrying out the process of beats rituals in the form of giving Umbo Rampe and the offerings presented to the spirits of the ancestors and the gods and ine to the in the form of food media that are sacred food with prayer-do ' A and the Javanese mantra led directly by the weaving interpreter. So, the framiasan ritule procession is the original ritual of Javanese religion originating from the tradition of animism that experienced dialectics between Javanese culture and Islam in the form of inner form at the top of the Jamasan ritual procession. 
According to Woodward, selametan is a product of interpretation of Islamic texts that rests on accessories and ritual actions of Kejawen that are recognized and mutually agreed upon by the wider Muslim community. The relationship between the two has become a new tradition, where the portrait of the tradition that relates the two has still existed until now. Therefore, the relationship between the two certainly has its own distinctive and unique patterns or models. 
Regarding the symbolic meaning in the jamasan kentongan ritual in Pesanggrahan Village, Batu City, it has characteristics of the life of Kejawen, one of which is the love for myths and symbols. According to Damami, all Javanese behavior, it is often difficult to get rid of aspects of belief in certain things. That is why the mystical system of thinking will always dominate the behavior of Javanese people. In Javanese society the expression "wong Jowo iku nggoning pseudo" is known (Javanese are sensitive to symbolic language). Symbolic language becomes very basic in Javanese society due to the ethical sensitivity of Javanese society, besides that because symbols are a tool or means of being able to recognize the holy and the transcendent.
Meanwhile, Fauzi Fashri argues that symbols contain the strength and ability to lead a person to believe, acknowledge, keep and change perceptions until one's behavior while dealing with reality. Magical power symbol not only lies in its ability to represent reality, but this reality is also represented through the logic of symbols used.
Humans are symbol beings and through symbols he communicates and interacts. The symbol is also formed through the dynamicization of social interaction which is an empirical reality, then it is reduced historically, which contains value. In addition, the symbol is the benchmark insight in guidance to certain cultural communities to live life, facilities and communication messages, and social representation.  
Therefore, the jamasan kentongan ritual is essentially a legacy of the past that has been preserved continuously until now. The legacy of the past can be in the form of values, norms, social, behavior patterns and other customs which are the existence of various aspects of life. 
The values   that can be revealed from the symbolic analysis of the Jamasan Kentongan ritual are: 
First is Religiosity
A series of Jamasan kentongan processions gave birth to an attitude of religiosity towards God Almighty. A lesson to be humble, always purify yourself from the vices of the heart, learn to live side by side with others. 
Second is Social
The Jamasa kentongan procession which begins with the preliminary process, the jamasan procession and the closing ceremony provides life lessons to remember that humans are social creatures who need interaction with others and socialize. 
Third, Responsibilty. 
This kentongan jamasan ritual reminds the public not to forget the importance of kentongan as a legacy of ancestral heritage. And always have a sense of empathy and responsibility to care for, maintain and continue the culture that was passed down from our ancestors to the nation's future generations. 
Fourth is Cultural Tourism
 For the East Java region, this jamasan ritual is arguably a very step. So, by preserving the culture of the Jamasan Kentongan ritual, it is hoped that it will be able to stimulate cultural tourism in Pesanggrahan Village, Batu City as well as an effort of cultural branding. 
Fifth is Togetherness
           This jamasan ritual also contains the meaning of togetherness and mutual cooperation and helps strengthen relations between community members and supports each other's efforts to preserve the cultural heritage of their ancestors.

Closing 
The paper has concluded that the Jamasan Ritual Kentongan in Pesanggrahan Village Batu City is an attempt to take part in preserving the culture of ancestral heritage. Umbo rampe which is used in this fragrance of the frame process has the meaning of the sacred in the community of Pesanggrahan Village. In addition, the existence of religious and cultural dialectics patterns in the beats ritual or kentongan Pesanggrahan Batu City. The suggestions related to this paper are assessing in depth and comprehensively about some of the rituals in East Java which have not been widely studied and elaborated and cooperating with related parties so that these speech rituals can become attractive cultural tours. 

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