| dc.description.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 | en_US |
