Uncovering the Sacred Meaning Behind Sayyang Pattuduq, a Dancing Horse Tradition Typical of Mandar Land

The accessorized horse dances to the beat of a tambourine in a performance called sayyang pattuduq. Her head nodded and swayed to the beat of the tambourine, while her forelegs stepped in rhythm with the music. On the horse's back, a woman dressed in Mandar traditional clothing sits gracefully, accompanied by a boy dressed in Arabian style with a long robe.

Occasionally, the horse raises its front legs high, while four male companions swiftly control it. The accompaniment of tambourine music and selawat from the horsemen continues to sound lively, welcomed with joy by residents in every house that is passed. This performance is an effort to preserve the traditions passed down from their ancestors in the land of Mandar, West Sulawesi.

Sayyang Pattuduq's link to the Prophet Muhammad SAW.

This tradition is often held to celebrate the maulid of the Prophet Muhammad SAW. In Mandarese, 'sayyang' means horse, while 'pattuduq' means dancing. So, literally, 'sayyang pattudu' can be interpreted as the tradition of parading a child who has just finished reading the Qur'an using a dancing horse. When carrying the child, the horse will dance by shaking its head and two front legs to the rhythm of the tambourine.

There are several versions of the origin of the sayyang pattuduq tradition in Mandar. The first version states that this tradition began in the 14th century during the reign of the first king of the Balanipa Kingdom, Imayambungi, whose title was Todilaling. However, a stronger version states that the sayyang pattuduq tradition emerged along with the entry of Islam into the Mandar Kingdom.

According to Muhammad Ridwan Alimuddin in the book Polewali Mandar, Nature, Culture, People, the sayyang pattuduq tradition is thought to have started in the 16th century, along with the entry of Islam as an official religion in several Mandar kingdoms. Initially, this tradition only developed in the palace environment and was carried out as part of the celebration of the Prophet Muhammad's maulid. The selection of horses as a means of performance was because this animal was the main means of transportation at that time.

Before Islam entered Mandar, horses symbolized violence, power, strength, and luxury. After Islam entered, horses began to be trained and educated as a means of education. The Islamic boarding schools that emerged after the entry of Islam required their students to train and educate horses. A santri is not considered successful if he has not been able to train a horse to obey, even though he has completed the entire study.

Because of this, the students began to train horses to dance to the rhythm of tambourines and the humming of selawat. From here, sayyang pattuduq began to develop in the royal palace environment and was sacralized. The performance was only held at the maulid celebration ceremony of the Prophet Muhammad. However, over time, the sayyang pattuduq tradition developed into a celebration for children who have recited the Qur'an in every village in West Sulawesi. This means that this tradition can now be enjoyed and followed by all levels of society. Mandar people believe that the sayyang pattuduq tradition can be a motivation for children to diligently recite the Quran and complete it.

Arak-Arakan Celebration of Qur'an Memorization

Sayyang pattuduq, a tradition of dancing horses, is usually held after the 12th of Rabiul Awal. This event involves tens to hundreds of dancing horses carrying children who have completed memorizing the Qur'an. These horses are not just any horses; they are specially trained by a very limited number of trainers in Polewali Mandar. The training lasts for five to six days, during which the horses are taught typical movements such as head nodding and front leg stomping. Before starting the lesson, the trainer performs a ritual by tying a rope around the horse's head and stroking it from head to tail.

On the day of the celebration, the trained horses are decorated with traditional accessories and trinkets. The decorated horses are then ridden by an adult woman called pissawe, who wears traditional pokko clothing. Behind the pissawe, sit children who have completed the Qur'an. Girls wear pandawara headscarves, while boys wear turbans and gamis. Pissawe, as a symbol, must ride a horse gracefully without touching the ground. Often, her relatives help lift her onto the horse. During the procession, the pissawe must maintain a graceful sitting position.

Since the pissawe must not step on the ground, the horse is usually parked near the stairs of the stilt house, and the pissawe is mounted by her husband or family. Once on the horse, pissawe must stand for a moment facing the sun in a ritual called ussul, which symbolizes the beauty and grace of a woman. Then, the pissawe sits gracefully, straightening her right knee and placing her right hand on it. This position must be maintained throughout the journey, demanding great poise and balance, reflecting the grace and strength of a Mandar woman.

The procession of dancing horses is led by a sawi who gives instructions to the horses to dance. He is followed by two guards called passarung, usually tomissawe relatives or children who have completed the Qur'an. The procession is accompanied by a male tambourine group or parrawan who chant selawat throughout the journey. Kalindadaq poems, containing religious messages or rhymes, are often recited in a humorous tone, adding to the excitement of the audience.

The sayyang pattuduq procession usually takes place on village roads, sometimes even crossing provincial roads. The audience is not only from the local village but also from other areas, showing the great interest of the community in this tradition.

The sayyang pattuduq tradition still continues today. Several villages in Balanipa Sub-district, Polewali Mandar, and Salabose Village, Majene, routinely hold this event after the Prophet Muhammad's maulid season. Over time, sayyang pattuduq was not only held to commemorate the celebration of the Qur'an, but also as a form of welcoming important guests such as community leaders, foreign tourists, or officials. This tradition has become an inseparable part of the cultural identity of the Mandar people.