TARIAN ‘BERASIK’ DALAM PERUBATAN TRADISI ETNIK BISAYA

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Introduction and history

The Berasik dance is part of the traditional healing practices of the Bisaya

community in Beaufort, Sabah. It is a ritual performed to expel disturbances caused

by spirits believed to be the source of illness or affliction in individuals. The

ceremony is led by a shaman known as the babalian, who plays a central role in the

healing process. This dance is not merely a physical performance but also involves

the chanting of incantations, the use of specific musical instruments, and ritual

objects to summon spirits and restore the patient's spiritual balance.

The Bisaya community believes that certain illnesses are caused by disturbances

from the spirits of the deceased or supernatural beings known as mitogom. Thus,

the Berasik dance is not simply a cultural performance but carries deep spiritual

significance, whereby the babalian interacts with the supernatural realm to heal the

afflicted. Typically, the ritual practitioner moves in circular motions around a

structure called the Sokuban, a tall shrine suspended from the roof to the floor of

the house. The Sokuban is decorated with leaves collected from burial grounds,

various types of flowers such as paper flowers, cempaka, and melur, as well as

mayang pinang (areca palm blossom). These decorative elements are believed to

serve as places where the spirits can dwell or cling to during the ritual. As the

ceremony begins, the dancers perform the Berasik dance in circular motion around the Sokuban, as a form of veneration and invocation of the spirits involved.

Functions and Roles

Traditionally, the Berasik dance plays a significant role in addressing spiritual

disturbances caused by malevolent entities. It is believed to have the power to

expel evil spirits that afflict the patient, thereby helping to restore the individual's

spirit and spiritual balance. Additionally, the dance functions as a means of

establishing a pact with supernatural entities, as maintaining harmonious relations

with the spirit world is considered essential within Bisaya beliefs to prevent future

misfortunes. Beyond its role as a healing ritual, the Berasik dance also reflects the

Bisaya community’s rich performing arts heritage, passed down through

generations. It stands as a symbol of cultural identity and traditional beliefs that

continue to be respected and appreciated by the present generation.

Traditional Attire/ Accessories

The costumes worn by Berasik dance performers typically feature the traditional

attire of the Bisaya ethnic community. The basic outfit consists of a black blouse

adorned with golden lace embroidery and dangling beads. This blouse is paired

with a long sarong skirt for female dancers and long trousers for male dancers.

Male performers also wear the Salindang Songkit, a sash made from songket

fabric. The costume is further complemented by the Sawit, a red sash decorated with circular aluminum discs resembling silver coins, which is worn diagonally

across the shoulders of each dancer. The distinctiveness of the Berasik dance

costume lies in its elaborate and complex accessories, with female dancers wearing

approximately twelve types of ornaments, while male dancers wear around seven

types.

For head accessories, female dancers wear the Pisanggul, a crown-like headpiece

adorned with dangling beads or small flowers attached to each corner, extending to

the upper back. Alongside the Pisanggul is the Kubamban, a floral head ornament

arranged in a circular formation atop the head. Male dancers, in contrast, wear the

Tajuk, a traditional headdress crafted from songket fabric. In addition, both male

and female dancers are required to wear a forehead ornament known as the

Sarabang, made of silver and designed to follow the shape of both eyebrows,

featuring engraved star motifs.

Around the neck, dancers wear a chain necklace called the Kotol. The hand

accessories, known as Golong Longon, are bracelets made from silver or engraved

aluminum plates featuring floral patterns. Finally, the waist accessories include the

Aut, a golden metal belt for male dancers and a circular silver belt for female

dancers. Furthermore, all performers carry multi-colored handkerchief props in

shades of green, red, and yellow during the performance.

Equipment/ Ingredients

Musical Instruments

The rhythm or music accompanying the performance of this dance is known as the Berasik rhythm, which is played using a traditional instrumental ensemble consisting of gongs, kulintangan, and drums. The gong set includes five types: Maginsarok gong, Mangilambat gong, Managongo gong, Canang 1, and Canang 2. Meanwhile, the kulintangan instrument consists of eight to ten small knobbed gongs, accompanied by the beats of a kompang (frame drum), which is struck using two wooden mallets called Tabuh or Baloh. Typically, these musical instruments are played by a group of male musicians known as the Bagandang, most often composed of young men within the community.


Ritual Equipment

Sangkuban

A structure decorated with flowers and coconut leaves serves as an offering platform for the spirits.

Ritual Offerings

Yellow rice, a bowl of water, eggs, red ginger, ketupat (rice dumplings), betel leaves, and areca nuts.

Biduk

A miniature boat symbolizes the spiritual journey of the supernatural beings.


Method / Preparation Method / Presentation Method

The Berasik dance is performed in pairs, consisting of both male and female dancers, with the number of pairs typically ranging from four (4) to eight (8). The basic movements of the dance emphasize gentle waving hand gestures that mimic the motion of the Simpapataan bird (commonly known as the magpie robin), performed in a circular floor formation. Within this formation, seven (7) variations of Berasik dance movements are incorporated.

The first variation, Tangan Melambai (Waving Hands), involves softly waving the hands while holding a handkerchief raised to waist level. The second variation, Silat Gayung, features swift silat-inspired movements as the body shifts to the right and left. Next, Insud-Insud refers to a movement where the feet are dragged alternately to the left and right, with the soles forming a "V" shape, the heels touching while the toes are spaced approximately one hand span apart. The fourth variation, Itik Berenang Maju (Swimming Duck Forward), presents a sidestepping movement to the right, while both hands are placed at the left side of the waist.

The fifth variation, Itik Berenang Mundur (Swimming Duck Backward), involves sidestepping to the left with the hands positioned at the right side of the waist. The sixth variation, Liput-Liput, refers to stationary spinning movements with small steps taken forward and backward. Finally, the seventh variation, Gakud Manukad, displays a bending posture while crossing the legs with a stance one to two feet wide; if the right foot is positioned forward, the left foot crosses behind, and vice versa. All of these basic variations serve as the foundation of the dance movements; however, in contemporary practice, numerous additional variations and creative adaptations have been introduced to make the performance more visually engaging and relevant to modern audiences.

Figures and Achievements

Informants

Mr. Charmmy Ladong. Girumpung Baatan Asal Kampung Ta-ee(GBAT). Kampung Taee, Serian, Sarawak.


Mr. Andrisse Ridu. Girumpung Baatan Asal Kampung Ta-ee(GBAT). Kampung Taee, Serian, Sarawak.


Reference Source

Bahan Bacaan

Misdih, M. (2013). Budaya Tari Bubu Mengalai–Media Konvensional dan

Pembentukan Tari Masyarakat Bisaya di Beaufort, Sabah. International

Journal of Creative Future and Heritage (TENIAT), 1(1), 167-175.


Misdih, M. (2017). Gerak Tari Dalam Perubatan Tradisi Barasik Masyarakat

Bisaya di Beaufort, Sabah. Jurnal Gendang Alam (GA), 7.

https://doi.org/10.51200/ga.v7i.1055


Misdih, M. (2019). Interpretasi Bahasa Mantera Upacara Barasik

Masyarakat Bisaya di Beaufort, Sabah: Interpretation of Bisaya Mantera in

The Barasik Ceremony at Beaufort, Sabah. Jurnal Gendang Alam (GA), 9.

https://doi.org/10.51200/ga.v9i.2140


Mukam, N. A., & Jusilin, H. (2019). Representasi Budaya Dalam Rekaan

Bentuk Busana Perkahwinan Masyarakat Bisaya Di Beaufort, Sabah: The

Representation of Culture in the Design of Wedding Costume for Bisaya

Community in Beaufort, Sabah. Jurnal Gendang Alam (GA), 9.

https://doi.org/10.51200/ga.v9i.2139\


Siti Aidah Lukin. (2012).Bisaya. In Kntayya Mariappan & Paul Porodong

(Eds). Siri Etnik Sabah ITBM-UMS: Murut & Pelbagai Etnik Kecil di Sabah.

Institut Terjemahan dan Buku Malaysia. Kuala Lumpur.


Tokoh (jika ada temu bual tokoh)

Tuan Hj Piting b. Abus. Laman Seni, Tuan Jamil bin Mijin, Kg Tarat Padas

Damit, 89800 Beaufort, Sabah.


Tuan Jamil bin Mijin. Laman Seni, Tuan Jamil bin Mijin, Kg Tarat Padas

Damit, 89800 Beaufort, Sabah.

Location

Informant/Figure/Editor/Researcher
  • Tuan Hj Piting b. Abus. Laman Seni
  • Laman Seni, Tuan Jamil bin Mijin, Kg Tarat Padas Damit, 89800 Beaufort, Sabah
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  • -
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State JKKN Contact Information

Puan Nurshahrinna Syahrial

Cultural Officer

Jabatan Kebudayaan dan Kesenian Negara, Sabah
Kompleks JKKN Sabah, Jalan Tasik off KM4 Jalan Penampang, 88200 Kota Kinabalu SABAH

088-205070

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