Tradisi Bejamu Saman di Gayo Lues dalam Sejarah 1999-2006

Abstract

The Bejamu Saman tradition is a form of folk feast conducted traditionally and culturally that grows and develops in the Gayo Lues community. Bejamu Saman is done by inviting the people of other villages to come to perform saman dances in turn but in its implementation, these two villages will show their greatness in playing saman alternately. in the history of the journey of implementing the Bejamu Saman tradition had stopped, not only Bejamu Saman for saman and other crowd-causing activities were also stopped, as a result of the armed conflict of the Free Aceh Movement (GAM) against the TNI which continued to heat up until its peak occurred in the range of 2003-2004.then from that regional tradition of Bejamu Saman was stopped after the following year until 2006 which was suspected by several things including: diminishing saman perpetrators, negative abusers from young men, sources of funds, and public interest that continue to decrease due to the influence of modern times. In this study using the Descriptive Qualitative method, In carrying out the process and analyzing the results of data collection, the research used is historical research, the application of this type of research takes stages of work as known by the author as follows: Heuristics, Source Criticism (history), Presentation, Interview (interview), and documentation. The Bejamu Saman tradition is a legacy of the ancestors that continues to be carried out by the Gayo Lues community, and in its implementation upholds a religious, social sense, and upholds the norms of life and binding laws, in the implementation of The Bejamu Saman tradition takes place there are typical foods and drinks that become the mainstay banquet, coffee, cigarettes, 2 gutel, lepat, Leladu, and even the existence of Selpah (Bekal). Historically, the Bejamu Saman Tradition had stopped completely, the cessation of the implementation of the Bejamu Saman tradition which was caused by the armed conflict of the Free Aceh Movement (GAM) against the TNI created such a big impact, namely the reduction of socialization between communities both between villages and fellow villages and the absence of youth enthusiasm for gardening because their goals no longer existed but also the cessation of the Bejamu Saman Tradition was not only caused by conflict, but because of inadequate human resources such as young people who are not in Gayo Lues, young men are the pulse of the Bejamu Saman tradition, in this case the majority of young people are outside the area or city and even outside the island to gain knowledge or work. The differences in the Tradition of Bejamu Saman after or before the conflict in the history of 1999-2006 are very significant, in terms of the excitement of the event, the attributes of the bines and the atmosphere that was expected to be not as optimal as before the conflict occurred and from the conflict incident it also caused its own trauma for the Gayo Lues community. then the most unfortunate thing is that the perpetrators of Bejamu Saman are getting less and less