The Description Of The Extended Kinship Of Karonese Society.

THE DESCRIPT
TION OF TTHE EXTEN
NDED KINS
SHIP OF KKARONESE

SOCIET
TY 
 
 
 
 
A PAPER 
 
 
 
BY
 
DESSMA SARI BANGUN
REG
G. NO. 082202061
 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
UNIVERSIT
U
TY OF NOR
RTH SUMA
ATERA 
FACULTYY OF CULT
TURE STUDIES 
DIP
PLOMA III  ENGLISH STUDY PR
ROGRAM 
MEDA
AN 
JULY 20
011 

Universitas Sumatera Utara

It has been approved by 
Supervisor, 
 
 
 
Dra. Persadanta Br. Karo, M.Hum 
NIP. 19610204198601 2 001 
 
Submitted to Faculty of Culture Studies, University of North Sumatera 
in partial fulfillment of the requirements for DIPLOMA (D‐III) in English 
 
Approved by 
Head of Diploma III English Study Program, 
 
 
 
Dr. Matius C.A. Sembiring, M.A  
NIP: 19521126198112 1 001 
 
 
Approved by the Diploma III of English Study Program  
Faculty of Culture Studies, University of North Sumatra 
As a paper for the Diploma (D‐III) Examination 

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Accepted by the Board of Examiners in partial fulfillment of the requirements for the D‐
III of Examination of the Diploma III of English Study Program, Faculty of Culture Studies, 
University of North Sumatera. 
 
 
The examination is held on……….2011 
 
 
Faculty of Culture Studies, University of North Sumatera 
Dean, 
 
 
Dr. Syahron Lubis, M.A 
NIP: 19511013197603 1 001 
 
 
Board of Examiners 

 

 

 

 

 

 

      Signature 

1.

Dr. Matius C.A. Sembiring, M.A.

(Head of ESP)

______________

2.

Dra. Persadanta Br. Karo, M.Hum

(Supervisor)

______________

3.

Drs. Siamir Marulafau, M.Hum

(Reader)

______________

 

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AUTHOR'S DECLARATION
 

I am DESMA SARI BANGUN, declare that I am the sole author of this paper.
Except where the reference is made in the text of this paper, this paper contains no
material published elsewhere or extracted in whole or in part from a paper by
which I have qualified for or awarded another degree.

No other person’s work has been used without due acknowledgement in the main
text of this paper. This paper has not been submitted for the award of another
degree in any tertiary education.

Signed :
Date

…………..

:

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COPYRIGHT DECLARATION
 

Name

: DESMA SARI BANGUN

Title of Paper

: THE DESCRIPTION OF THE EXTENDED KINSHIP OF
KARONESE SOCIETY

Qualification

: D-III/Ahli Madya

Study Program : English

I am willing that my paper should be available for reproduction at the discretion
of the Librarian of the Diploma III English Department Faculty of Culture Studies
USU on the understanding that users are made aware of their obligation under law
of the Republic of Indonesia.

Signed : …………….
Date

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Abstrak
Kertas karya ini membicarakan tentang hubungan kekerabatan yang
berlaku di kalangan masyarakat Karo, system kekerabatan yang
dimiliki oleh masyarakat Karo mempunyai suatu fenomena yang
bagus dan menarik, sesuai ideologisnya bahwa setiap anggota
masyarakat Karo dengan anggota lainnya pasti mempunyai hubungan
yang diikat oleh suatu konvensi tentang kekerabatan walau dimana
saja pun mereka berada. Masyarakat Karo mempunyai ciri khas yang
tidak dimiliki oleh suku lain yang ada di dunia ini. Secara umum
istilah kekerabatan yang dianut oleh masyarakat Karo ada sebanyak 24
dan hal ini dapat dibaca pada halaman 3, kemungkinan kekerabatan
tersebut ada sebanyak 8 dan dapat dilihat pada halaman 12 kertas
karya ini terdiri atas 30 halaman. Metode yang digunakan untuk
menulisnya adalah metode deskriptif dan penelitian lapangan. Data
diperoleh dari beberapa informan.

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Abstract
This paper is talking about the extended kinship among the society of
Karo. This extended kinship has a good phenomena. According to its
philosophy that all the members of Karonese have their own
relationship in the kinship system. Where ever they are, since they
have the characteristics of Karo society, that is family names of
Karonese they have relation according to the kinship generally the
common kinship that the society of Karo has twenty for terms. Those
twenty four terms can be seen in page 3, and the extended kinship they
have eight terms. They are written in pages 12 , this paper consists of
30 pages. The method of writing applied is field research. The forces
of the required data taken from some information.

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ACKNOWLEDGMENTS

Thanks to God for His mercy and glory to the Savior, Jesus Christ, for His
love, guidance in leading me during my study as well asa the completion of this
paper.
In this opportunity, I would like to express my sincere gratitude to my
supervisor, Dra. Persadanta Br. Karo, M.Hum, for the support, encouragement,
and for guiding me in finishing this paper. Her patience and welcome council
have had many valuable constructive suggestion. And also I would give thanks to
my reader Mr. Siamir Marulafau,M.Hum.
I would like to express my sincere gratitude to the Dean of Faculty of
Letters, Dr. Syahron Lubis, M.A, and the head of Diploma III English Study
Program, Dr.Matuius C.A. Sembiring, M.A. who had given me great deal of
knowledge from the time I entered the faculty to the presence this paper. And I
also would say thanks to my lecture for the valuables guidance, precious thoughts
and knowledge throughout my academic years.
My hearties and deepest gratitude are due to my beloved mother, my
father, and all my families for their endless love, advice, cares, prayers, materials,
and supports during my study.
My sincere and warm thanks are also devoted to my close friends, Ocha,
Dedy, Armando, Oki, Ana, who always support and give me advices as long as
my study and finishing my paper, and for my true friends, who always give me
attention during my study,

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Finally, I realize that this paper is still far for being perfect. Therefore,
advice, constructive-critics, and suggestion aimed at this paper will be warmly
welcome and highly appreciated

Medan,

September 2011

The writer,

Desma Sari Bangun
Reg. No. 082202061

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Table of Contents
AUTHOR’S DECLARATION ........................................................................  



COPYRIGHT DECLARATION ......................................................................  

ii 

ABSTRAK .....................................................................................

iii

ABSTRACT ................................................................................................  

iv 

ACKNOWLEDGEMENTS ...........................................................................  



TABLE OF CONTENTS ...............................................................

vii

1.

INTRODUCTION

1

1.1

Background

1

1.2

Problems

1

1.3

Scope of Writing

1

1.4

Purpose of writing

2

1.5

Reasons for Choosing the Topic

2

1.6

Method of Writing

2

2..

REVIEW OF RELATED LITERATURE

3

2.1

Kinship in General

3

2.1

Society

3

3.

KARONESE SOCIETY’S KINSHIP

10

3.1

Common Kinship

10

3.2

Extended Kinship

12

3.2.1

Sembuyak

15

3.2.2

Sembuyak Sepemeren

15

3.2.3

Sembuyak Siparibanen

16

3.2.4

Sembuyak Sepengalon/ Sedalanen

16

3.2.5

Anak Beru

20

3.2.6

Anak Beru Menteri

24

3.2.7

Kalimbubu

25

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3.2.8

Puang Kalimbubu

25

4.

CONCLUSON AND SUGGESTION

27

4.1

Conclusion

27

4.2

Suggestion

28

BIBLIOGRAPHY

30

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Abstrak
Kertas karya ini membicarakan tentang hubungan kekerabatan yang
berlaku di kalangan masyarakat Karo, system kekerabatan yang
dimiliki oleh masyarakat Karo mempunyai suatu fenomena yang
bagus dan menarik, sesuai ideologisnya bahwa setiap anggota
masyarakat Karo dengan anggota lainnya pasti mempunyai hubungan
yang diikat oleh suatu konvensi tentang kekerabatan walau dimana
saja pun mereka berada. Masyarakat Karo mempunyai ciri khas yang
tidak dimiliki oleh suku lain yang ada di dunia ini. Secara umum
istilah kekerabatan yang dianut oleh masyarakat Karo ada sebanyak 24
dan hal ini dapat dibaca pada halaman 3, kemungkinan kekerabatan
tersebut ada sebanyak 8 dan dapat dilihat pada halaman 12 kertas
karya ini terdiri atas 30 halaman. Metode yang digunakan untuk
menulisnya adalah metode deskriptif dan penelitian lapangan. Data
diperoleh dari beberapa informan.

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Abstract
This paper is talking about the extended kinship among the society of
Karo. This extended kinship has a good phenomena. According to its
philosophy that all the members of Karonese have their own
relationship in the kinship system. Where ever they are, since they
have the characteristics of Karo society, that is family names of
Karonese they have relation according to the kinship generally the
common kinship that the society of Karo has twenty for terms. Those
twenty four terms can be seen in page 3, and the extended kinship they
have eight terms. They are written in pages 12 , this paper consists of
30 pages. The method of writing applied is field research. The forces
of the required data taken from some information.

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1. INTRODUCTION
1.1 Background
The title of this paper is ‘The description of the extended kinship of
Karonese society’. This paper is talking about the extended kinship of Karonese
society. The society of Karonese live mostly in one regency is in the regency of
Kabupaten Karo in the Province of North Sumatera. Out of the North Sumatera
Province the people of Karo can be found in some p art of Indonesia.
This writing is a qualitative writing. The data taken from some informants
who are treated as the representative of the Karonese society. The village of those
informants is Kabanjahe. This writing is different with the writing of a language,
because the linguistic aspects are different with the terms kinship. Language can
be influenced by the invironment, but the terms kinship are not. Kinship terms are
used to addressed someone by someone.
1.2 The Problems
The problem in this writing is the extended family that practiced by the
society of Karonese. The uniqueness of its extended kinship cannot be understood
by the society of non-Karonese Society without studying it hard or reading this
paper.
1.3 The Scope of Writing
When we want to discuss about society there will be tremendous things to
be talk about. So in discussing the kinship also is a complex one to be talk about.
Therefore in writing this paper the writer wants to describe about the kinship that
practiced by the society of Karonese. It seems that the kinship of Karonese society
is a little bit complex and unique. The system of karonese kinship is different with

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the kinship that owned and practiced by other society. For example the kinship
that owned by the European society.
1.4 The Purposes of Writing this Paper
There are some reasons in order to write this paper. Firstly, the writer wish
and plans to finish her study from the Diploma III of the English Study of the
Faculty of Culture Study of the University of North Sumatera a nd for any student
who want to get the certificate for it, she is required to write and submit a paper to
the Faculty and the Department. Therefore she wants to write this kind of paper.
Secondly, she wants to apply the knowledge she gets from her lecturers during her
study beside wishing to let the other people who has never known the extended
kinship which is practiced by the society of Karonese in their daily lives.
1.5 Reasons for Choosing the Topic
According to the fact that there are a lot of topics to be discussed and to be
written to be made as a paper in order to fulfill the requirement to get the
certificate of Diploma III on the English study from the Faculty of Culture Study,
but in remembering that the writer is one of the Karonese society’s member, she is
very interested in writing and showing other people abouit the extended kinship
that practiced by the Karonese society.
1.6 Method of Writing
The method applied in writing this paper is mainly field research and
followed by library research. Library research is used as a guide line for the field
research. So it means that all the data need for discussing taken from some
informants. The informants are treated as the data resources. They are the native
speakers of Karonese Language and they spend their life time in the villages

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2.

REVIEW OF RELATED LITERATURE

2.1 Kinship in General
Kinship is a term used by the society who use as the linguistic aspect to
address someone in their daily lives. Generally, it can be understood that any
society in the world has its own system in using the kinship. For example, the
English society uses the kinship terms as follows.
The terms of Karonese kinship are Husband, Wife, Father, Mother, Son,
Daughter, Brother, Sister, Uncle, Aunt, Father in Law, Mother in Law, Brother in
Law, Sister in Law, Grand Father, Grand Mother, Grand Son, Grand Daughter,
Nephew, Cousin, Great Grand Father, Great Grand Mother,
Great Grand Son, and Great Grand Daughter.
Kinship systems have long held a central place in the attention of
anthropologists and of all those concerned with the common and distinctive
features of our human social life. It is easy to see why this should be so. Human
beings, everywhere and always, with only minor exceptions, have lived in
families. We have developed our wider social institutions in conformity with, and
sometimes in direct articulation with, our patterns of family living. In particular,
some of the most complex intellectual achiements of human communities are the
various symbolic systems which they have evolved for describing relations
between kinsfolk and for specifying what the content of these relations should be.
The development and perpetuation of these intricate schemes has scarcely been
correclated with the attainment of technical mastery over the natural environment,
for some of the societies most advanced technically manage with quite
unimpressive system of kinship.

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2.2 Society
Languages, no doubt, are powerful and meaningful although they cannot
be concretely be seen obviously when it is used as oval language, when we
compare them to other tools of mechanics. They, the languages, however are used
to differentiate human beings from animals. We can imagine how great and
important a language is to the world in general and to its society in particular. We
really cannot guess what would happen to the world without languages.
We know that a language is a dynamic kind of phenomenon, or on the
other hand we can say that a language is always developing or it never remains
entirely static. Languages are always changing and the Karonese language is just
as much subject to linguistic change as any other language.
Nichols (1984:23) says, "Every society and every living language is
stratified in many different ways. People divide themselves and each other into
groups along line of class, status, and power. In the study of language
stratification, analysts find such as things as ‘high’ and 'low' varieties."
According to the statements in the above quote, the Karonese ethnic
group and its language are stratified in their own ways. Thus they have groups
along lines of class, status, and power such as things as 'high' and 'low' varieties.
The classification of the stratification that the Karo ethnic group possesses are
"Kalimbubu" [klimbubu] which means high, the orderer, and to be served;
"Sembuyak" [sembuyk]

means equal; and "Anakberu" [nk beru] means

giving services.

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Labov (1972 : XVI) says, ".......... that most important fact about language
is its social function: the fact that it serves to establish and maintain socially
prescribed patterns of behavior."
Again Patricia C. Nichols (1984:24) said "Language is one of the forms
through which our social relationships are manifest, and is one of the primary
vehicles through which our relative social status is shown."
It can be seen clearly that the relationships between a language and its
society are meaningful because by applying the language's role to its society the
relative social status of its society's members can be shown and understood. The
same things will happen to the Karonese ethnic group.
For example Edwards (1985:19) said, ".....that there will be no 'non-ethnic
tomorrow”.
The Karonese ethnic group has a unique system which supports the idea of
John Edwards. The system that the Karonese people use is that the Karonese
people are a united group which consists of three different status groups and will
be structured based on the five surnames elements (1 = 3 = 5). (See diagram 1).
It is hard for the outsiders to believe and understand how the Karonese
ethnic group functions as one is three and so is five.
Now a question might be asked by the non-Karonese people.How does the
Karonese people use the Karonese language as a means of interaction to validate
our proposition that one is three or three is one or one is five or five is one?
Edwards (1985:3) says, "It is clear, however, that the link between language and
identity is a reasonable one to study and, as we shall see, many have considered

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that the possession of a given language is well-nigh essential to the maintenance
of group identity."
Karonese people call themselves one in term of Karonese ethnic group
which means that all of them are linked to one another as strongly as chains no
matter where they are. This linking is concerned with the power and meaning of
the Karonese language. On the other hand a person may belong to those three
different status groups according to his/her context of situation. For instance
he/she may belong to "Kalimbubu" at this time, and may belong to "Sembuyak" at
that time, and also may belong to "Anak Beru" at another time. So his/her
membership may change according to the context of situation.
When Karonese people say that they consist of three groups, they mean
that all Karonese people no matter where they are, they will have to be a member
of these three status groups. So the possibilities are only these three groups, i. e.
"Kalimbubu", "Sembuyak", or "Anakberu". Then another question will be asked
in order to know who is "Kalimbubu", "Sembuyak", or "Anak Beru".
Before I answer this important question, I would like to tell the readers of
this paper about the idea of Nichols (1984:24) says, "The use of language is part
of a social interaction that requires essential arrangements about meaning between
the participants in the interaction and reflects the consensus among the
participants about their relative social 'worth' as speakers and readers."
The Karonese people agree with this idea and practice it in their day-today life while communicating. The way they practice this agreement is that
whenever and wherever two or more Karonese people have a community, they
will soon want to know who belongs to which category according to the rules of

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the categorizations. The members of the groups respect one another. This can be
seen clearly when "Kalimbubu" gives an order to "Anak Beru" and the
"Anakberu" will give the services. "Anak Beru" and "Sembuyak" will never give
orders to "Kalimbubu" but they may ask requests.
As soon as the readers know the meaning of these three distinctive and
significant words they will be eager to know the application of the words (to the
extent that it can be made available) and ways how to make a decision about who
is who to whom. In order to get a decision the two or more Karonese people have
to find out by following the regulations. Firstly, asking the first surname and then
followed by the second surname of the person. This will be done interchangeably.
John Edwards (1985:3) says, "The emergence of sociolinguistics reflects a
desire to reform this situation and to acknowledge a renewed interest in context. It
seems to me that, implicit in this, is a concern for group and individual identity, i.
e. sociolinguistics is essential about identity, ....."
Karo ethnic group says that its members consist of five elements because
they have five surnames in general, i.e. "Karo— karo", "Sembiring", "Ginting",
"Tarigan", and "Perangin-angin".
In the preceding paragraph the writer of this paper has stated that one
person has two surnames, i.e. first and second. The member of the Karonese
ethnic group, whether male or female, own two surnames. The first one is that
which he/she inherits from his/her father's first surname. This surname is always
used in written things; and the second surname is what he/she inherits from his/her
mother's first surname. This second surname will be asked when necessary or
required. The first and the second surnames can never be the same because

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Karonese people still believe, till now, that all the people, no matter who they are
or where they are, if they have. Therefore, up to date no one is allowed to marry a
person with the same surnames. The regulation that they may not marry a person
with the same surname is fair enough because there are still four out of five
possibilities to be chosen.
A society is a group of individual and the members of the group almost
have the same used of goods. For example, Students and faculty have identified
three principal features: a clear writing style with frequent use of meaningful
examples, topical coverage that reflects the latest findings in the broad range of
the family field, and consistenly interesting material.
This edition of the family, society, and the individual contains a wealth of
new material because family texts must change-even as the family field it self
changers-if they are to retain their relevance and vitality. Minority families and
experimental family organization now receive even more appropriate attention.
Because they rank as one of our largest and fastest-growing ethnic groups, a
compherensive description .
Some of the other new topics covered are augmented family functions,
serial monogamy, international mate selection and marriage, the new double
standard, computerized dating, the stepfamily and related problems, and expanded
marital role arrangements. The challenge, of course, has been how to make the
various changers without impairing the flow and readability of the basic book.
These have always been the benchmarks of the family, Society and the Individual,
and we are confident that they remain so.

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By its very nature, the family is the province of many disciplines:
sociology, anthropology, psychology, religion, home economics, law, and so on.
And while The family, Society, and the Individual. is basically sociological in
orientation, it is also interdisciplinary.

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3. KARONESE SOCIETY’S KINSHIP
3.1 Common Kinship
Husband is a married man who has a wife. Any man who has married a
girl is called the husband of the woman who he has married. This system is called
common. The situation of this thing happened to any man in the world of any
society. For example, we can look at the chart of a family drawn in pages 15 and
16. A wife is a woman who has been married by a man. Any woman who has a
husband is called the wife of the man who marries the woman. There will be no
woman is called a wife of someone if she does not have a husband. For example,
we can look at the chart of the family written on pages 15 and 16.
Father and Mother are the parents of their child or children. When the
parents have the child or children with the sex of male they are called the son or
sons of the parents, and for the female they are called the daughter or daughters.
Brother or brothers are addressed to the boy or boys among the children,
and so sister or sisters will be called to the daughter of the same father and
mother.
Uncle and Aunt are the brother and sister of our parents. Father in Law
and Mother in Law are the parents of our wife or husband. Brother or brothers in
Law and Sister or sisters in Law are the brother or brothers of our wife or
husband.
Grand Father and Grand Mother are the parents of our parents, and as the
opposite we are the Grand Son or sons and Grand Daughter or daughters of them.

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Nephew or nephews are the son or sons and daughter or daughters of our sisters
or brothers. We, the children who are of the same as the nephew of the uncle and
aunt are called cousins.
Great Grand Father and Great Grand Mother are the parents of our grand
father and grand mother, and so as the opposite that we are thedir Great Grand
Son or sons and so Great Grand Daughter or daughters.
The fundamental thing to talk or discuss about Rakut si Telu that Karonese
society has is the family names. As it has been mention in chapter two of this
thesis that in general Karonese has five different family names. The names are
Ginting, Karo-Karo, Tarigan, Sembiring, and Perangin-angin. Ginting has fifteen
sub-names, they are Jadibata, Sugihen, Garamata, Gurupatih, Suka, Babo, Jawak,
Pase, Ajartambun, Beras, Seragih, Capah, Tumangger, Munte, and Manik. The
sub-names of Karonese-Karonese are Barus, Kaban, Sinuhaji, Purba, Kacaribu,
Ketaren, Sinuraya, Sinulingga, Sekali, Kemit, Jung/ ujung, Sinukaban, Sinubulan,
Samura, Sukapiring, and Sitepu. The family name Karonese-Karonese has sixteen
sub-names. Tarigan has thirteen sub-names. They are Tua, Gerneng, Girsang,
Gana-gana, Jampang, Pekan, Purba, Sibero, Silangit, Tambak, Tambun, Tegur,
and Bondong. Sembiring has eighteen sub-names, they are Milala, Depari, Busuk,
Bunuaji, Brahmana, Colia, Gurukinayan, Keling, Muham, Pandia, Pelawi,
Pandebayang, Sinukapor, Tekang, Keloko, Kembaren, Sinulaki, and Sinupayung.
Perangin-angin has eleven sub-names, they are Bangun, Benjerang, Kacinambun,
Keliat, Laksa, Manu, Namohaji, Pencawan, Penggarun, Perbesi, Pinem, and
Sebayang.

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In order to understand the term Rakut si Telu or Daliken si Telu well we
need to study the diagram drawn below. Let the writer pretends that the diagram
or the kinship chart belongs to the writer of this thesis family. She is Desma Beeru
Bangun.
When we look at the arrows which is showing the children of the family,
we can see that the family’s names are also inherited by the children no matter the
children are boys or girls. We can see the kinship chat that A.1 inherits his
Bangun to all of his children and so to his grandsons and grand-daughters.
According to the chart that B.1 and B.2 family are the Kalimbubu of A.1
and A.2 family. Tomas Karo Sekali becomes the Kalimbubu of Kongsi Bangun
because he marries the daughter and sister of B.1 and B.2. She is the sister of A.2
ois the sister of B.1. And then as its extension we can see on the kinship chart that
Kongsi Bangun has three children, it means that all of the Kongsi Bangun has
children are also the Anak Beru of B.1 and B.2 and as its opposite that all of the
Kongsi Bangun generation become the Anak Beru of B.1 and B.2. The opposite of
Kalimbubu is Anak Beru.
3.2 Extended Kinship
Before we go to discuss about the meaning of extended kinship as the
traditional culture of the Karonese people it would be better if we talk in advance
the kinship of Karonese society. Extended kinship leave from the families names
followed by the sub-names of each family’s names. The family names listed in the
chart in the next page. The family’s names are the characteristics of the Karonese
ethnic. It will be impossible for someone to find the family’s names as the names
that own by the society of Karonese people although there are many ethnics that

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can be found in the world. Noone of the other ethnics use the family’s names as
the Karonese’s family’s names.
The extended kinship which is leaded from the term Rakut Si Telu which
means tied together or one to another are linked together or it may mean one to
another cannot be separated. And so the term Daliken means stove which is made
of stone. The term si Telu means the three, so Daliken si Telu means the three
stones which are putting together in order to be used as a stove on which someone
can use it to cook food. If one of those three stones is not present they cannot be
used as a stove, because someone cannot put a saucepan or other pots to cook
food. So those three stones cannot be used separatedly. They must be used at the
same time. The society of Karonese uses the three elements tied together because
it will not be called Rakut si Telu when one of them is absent. They named Rakut
si Telu which are equal to Daliken si Telu because when they make the stove
usually build by the members of Rakut si Telu. The constitutions of Rakut si Telu
consists of three different constitutions. The constitutions are Sembuyak, Anak
Beru, and Kalimbubu.
Acording to the data that Karonese know and practice the three
different institutions (Anak Beru, Sembuyak, and Kalimbubu). In order
to organized these three institutions they own some roles which is
depend on the marriage, generation, and kinship.
When we talk about habits or tradition of a certain society we can see that
the things they do are equal with the living cultures which has created a stronger
interest in the totality of each culture. The culture is felt more and more that
hardly any trait of culture can be understood when taken out of its general setting.

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Any wish of attempting to conceive a whole culture which is controlled by a
single set of conditions did not solve the problems. The ideas to of trying to make
a decision to grasp the meaning of a culture as a whole compels us to consider
descriptions of standardized behaviour merely as a stepping stone leading to other
problems. We must understand the individual as living in his culture; and the
culture as lived by individuals. The intention in these socio-psychological
problems is not in any way opposed to the historical approach. On the contrary, it
revel dynamic processes that have been active in cultural changes and enables us
to evaluate evidence obtained from the detailed comparison of related cultures.
On account of the characteristics of the material problems of cultural life
presents itself often as that of the interrelation between various aspects of culture.
In some cases this writing leads to a better appreciation of the intensity or lack of
integration in various types of culture which prove that the relations between
different aspects of culture follow the most diverse patterns and do not lend
themselves provitably to generalizations. However it leads rarely, and only
directly, to an uderstanding of the relation between individual and culture.
The attempt to get an eye on the deep penetration into the phenomenon of
the culture, a knowledge of the attitudes controlling individual and group
behaviour. Lingguists call the phenomenon of the culture is its configuration. At
the present time the linguists have set before earlier this problem and has
illustrated it by the example of three cultures that are permeated each by one
domination idea. This treatment is distinct from so-called functional approach to
social phenomenon in so far as it concerned with rather than with the discovery of
fundamental attitudes than with the functional relation of every cultural aspects. It

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is not historical except in so far as the general configuration, as long as it lasts,
limit the direction of change that remain subject to it. In comparison to the
changes of the contents of the culture the configuration has often been stated a
remarkable permanency.
3.2.1 Sembuyak
Sembuyak means brother. Sembuyak belongs to the same family names.
For instance the Sembuyak of Ginting will be all the Gintings. This institution has
sub-institutions. Its sub-institution written or will be discussed in points 4.3.4,
4.3.5, and 4.3.6. According to the tradition of Karonesenese that any ceremony
applied usually owned by the Sembuyak or in other words it can be said that
Sembuyak is the host of the ceremony. The member of the Sembuyak can not be
included from different sub-family’s name. For example, as it has been written in
chapter 2.1.4 that a family name has some sub-names, such as Ginting Suka,
Ginting Munte, etc. So Ginting Munte can not be the Sembuyak of Ginting Suka,
and so its opposite. So all the members of the Sembuyak has the same sub-name.
3.2.2 Sembuyak Sepemeren
Sembuyak Sepemeren means that its members have their mothers of the
same of family name. So the members of this sub-institution may have different
family’s names. For example, Ginting, Karonese-Karonese, Sembiring, and
Tarigan may be called Sembuyak Sepemeren because their mothers’ family names
are Perangin-angin. In other words it can be said that to find out the Sembuyak
Sepemeren from the family name of the mother.

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3.2.3 Sembuyak Separibanen
Sembuyak Separibanen is one of the sub-institutions. This sub-institution
happens because of the marriage. Someone becomes the member of Sembuyak
Separibanen as he get married. The members will be called Separibanen because
their wives are sisters. Therefore the members of the Separibanen can be owned
different family’s names. For example, Ginting, Karonese-Karonese, Sembiring,
and Tarigan become Separibanen because their wives’ family’s anme is Peranginangin.
3.2.4 Sembuyak Sendalanen/ Sepengaloen
This sub-institution also caused by a marriage. It can be said Sendalanen
or Sepengaloen because one of his nephews marries someone’s daughter.
According to the wishes of Karonesenese that his daughter will be married with
his nephew, but because they are not love to each other they marry the others. So
this marriage makes the father in law of his nephew is the Sepengaloen or
Sendalanen with him.
In order to understand the meaning of Rakut/ Daliken si Telu that the
Karonese owns, he or she needs to understand the Karonese kinship in advaced.
The kinship term will be produced by the marriage or in other words it can be said
that the kinship term will be decided after the process of marriage happened. For
the unmarried Karonese, the kinship will be linked to the marriage of his or her
parents.
While we are talking about Rakut si Telu, we cannot be escaped from
discussing the eight different sub-institutions. The eight different sub-institutions
are Anak Beru, Anak Beru Menteri, Sembuyak, Sembuyak Sepemeren, Sembuyak

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Separibanen, Sembuyak Sendalanen/ Sepengaloen, Kalimbubu, and Puang
Kalimbubu. These eight different institution are linked one another. None of them
can be escaped from. We can see that as a Karonese baby born to the world he or
she has already possessed the eight sub-institutions. These systems are leading the
kinship to have the extended family which is praticed by the Karonese society.
Now, before we go to discuss about the five different family’s names,
Rakut/ Daliken si Telu (three institutions), and the eight different sub-institutions,
it should be better if we look at the kinship chart or diagram that the Karonese
families have. If we want to see the kinship diagram that Karonese families have
soon we can see its uniqueness of the systems. The fathers generate their families’
names to all of their generations, no matter that their generations are boys or girls.
And according to the Karonese system of marriage that they tend to engage their
daughter to their nephews. This kind of engagement which the society of
Karonese prefer very much. So, now, the writer of this paper tries to draw the
kinship diagram which is owned and practiced by the members of Karonese from
the past time till today. The kinship diagram is drawn on the next page.

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Kinship Chart
♂ B.1 ↔ B.2♀

♂ B.3 ↔ B.9♀
♀ B.4 ↔ B.10♂

♀ B.5 ↔ B.11♂
♀ B.6 ↔ B.12♂
♀ B.7 ↔ B.13♂
♀ B.8 ↔ B.14♂
♂ B.9↔B.15♀
B.1 is Tomas Karo Sekali. He is the husband of Diana Beru Tarigan. (B.2)
B.1 is the brother of A.2 (Ngemat Beru Tarigan).
B.3, B.4, B.5, B.6, B.7, B.8, and B.9 are the children of B.1 and B.2.
B.3 is Marini Beru Karosekali. B.4 is Rosniati Beru Karosekali. B.5 is Plista Beru
Karosekali. B.6 is Saltalina Beru Karosekali. B.7 is Rospita Beru Karosekali. B.8
is Novenda Beru Karosekali. B.9 is Rata Karosekali. B.10 is Markiano Tarigan.
B.11 is Jaya Bangun. B.12 is Jesaya Pulungan. B.13 is Pranseda Pelawi. B.14 is
Julius ginting. B.15 is Feriati Beru Ginting.

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♂ A.1 ↔ A.2♀

♀ A.3 ↔ A.6

♀ A.9

♂ A.10

♂ A.4 ↔ A.7♀

♀ A.13 ↔ A.16♂

♂ A.5 ↔ A.8♀

♀A.14↔♂A.17

♂A.15

♀ A.18 ↔ ♂ A.23

♀ A.19 ↔ ♂ A.24

♀ A.20 ↔ ♂ A.25

♀ A.21

♀ A.22
♂ ↔♀ Symbol used to show husband and wife.


Symbol used to show a man.



Symbol used to show a woman.



Symbol used to show the children of.

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A.1 is Kongsi Bangun. He is the husband of Ngemat Beru Tarigan.( A.2)
A.3, A.4, A.5, and A.6 are the children of A.1 and A.2. They are sisters and
brothers.
A.7 is Sarwan Surbakti. He is the husband of Rina Beru Bangun.(A.3)
A.5 is Jaya Bangun. He is the husband of Mia Beru Karo.(A.9)
A.4 is Abadi Bangun. He is the husband of Norma Beru Pelawi.(A.8)
A.11 is Juanto Surbakti.
A.12 is Jointa Surbakti.
A.13 is Isma Beru Bangun. He is the wife of Wisata Tarigan (A.14)
A.19 is Santa Beru Bangun. He is the wife of Henri Sitepu (A.24)
A.20 is Eli Bangun. She is the wife of Mangkok Sinulingga (A 25).
A.22 is Andi Bangun.
A.13 is Evi Beru Bangun. She the wife of Adi Sinuraya (A.16)
A.14 is Lenti Beru Bangun. She is the wife of Musti Barus (A.17)
A.15 is Teger Bangun.
A.21 is Desma Beru Bangun.
3.2.5 Anak Beru
In order to understand the meaning of Rakut/ Daliken si Telu that the
Karonese owns, he or she needs to understand the Karonese kinship in advaced.
The kinship term will be produced by the marriage or in other words it can be said
that the kinship term will be decided after the process of marriage happened. For
the unmarried Karonese, the kinship will be linked to the marriage of his or her
parents.

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While we are talking about Rakut si Telu, we cannot be escaped from
discussing the eight different sub-institutions. The eight different sub-institutions
are Anak Beru, Anak Beru Menteri, Sembuyak, Sembuyak Sepemeren, Sembuyak
Separibanen, Sembuyak Sendalanen/ Sepengaloen, Kalimbubu, and Puang
Kalimbubu. These eight different institution are linked one another. None of them
can be escaped from. We can see that as a Karonese baby born to the world he or
she has already possessed the eight sub-institutions. These systems are leading the
kinship to have the extended family which is praticed by the Karonese society.
Now, before we go to discuss about the five different family’s names,
Rakut/ Daliken si Telu (three institutions), and the eight different sub-institutions,
it should be better if we look at the kinship chart or diagram that the Karonese
families have. If we want to see the kinship diagram that Karonese families have
soon we can see its uniqueness of the systems. The fathers generate their families’
names to all of their generations, no matter that their generations are boys or girls.
And according to the Karonese system of marriage that they tend to engage their
daughter to their nephews. This kind of engagement which the society of
Karonese prefer very much. So, now, the writer of this paper tries to draw the
kinship diagram which is owned and practiced by the members of Karonese from
the past time till today.
Based on the knowledge of this paper writer that it is important to make
this process clearly to the members of the Karonese people because otherwise we
fall easily into the temptation to generalize into a sociological law the results of a
local merging of traits, or we assume that their union to be a universal
phenomenon. The great period of Karonese, art was religiously motivated. Art

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pictured and made common property the religious scenes and dogmas which were
fundamental in the outlook of that period. Modern Karonese aesthetics would
have been quite different if mediaeval art had been purely decorative and had not
made common cause with religion.
As a matter of history great developments in art have often been
remarkably separate from religious motivation., and use. Art may be kept
definitely apart from religion even where both are highly developed. In the past
time or when Indonesian was under the Deutch colonist, art forms in pottery and
textiles command the respect of the artist in any culture, but their sacred bowls
carried by the priests or set out on the altars are shoddy and the decorations crude
and unstylized. Museums have been known to throw out Karonese religious
objects because they were so far below the traditional standard of workmanship.
The people have to put a frog there, the people who believe in ghosts say,
meaning that the religious exigencies eliminate any need of artistry. This
separation between art and religion is not a unique trait of the society. The
family’s names and so the sub-family’s names make the same distinction, though
they motivate it in various ways. They do not use their artistic skill in the service
of religion. Instead, therefore, of finding the sources of art in a locally important
subject matter, religion, as older critics of art have sometimes done, we need
rather to explore the extent to which these two can mutually interpenetrate, and
the consequences of such merging for both art and religion.
The interpenetration of different fields of experience, and the consequent
modification of both of them, can be shown from all phases of existence:
economics, sex relations, folklore, material culture, and religion. The process can

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be illustrated in one of the Karonese society who live outside the regency of
Tanah Karo. Success in life, according to their beliefs, was due to personal contact
with the supernatural. Each man's vision gave him power for his lifetime, and in
some areal or villages the society was constantly renewing their personal
relationship with the spirits by seeking further visions. Whatever the Karonese
saw, an animal or a star, a plant or a supernatural being, adopted them as a
personal protege, and they could call upon them in need. They had duties to
perform for their visionary patron, gifts to give them and obligations of all kinds.
In return the spirit gave them the specific powers they promised them in their
vision.
In every great region of North Sumatera Povince which is inhabited by the
Karonese society, this guardian spirit complex took different form according to
the other traits of the culture with which it was most closely associated. Both boys
and girls, among these Karonese societies, went out into the mountains or the
biggest trees at adolescence for a magic training. From these places most of this
region they are quite distinct from the guardian spirit practices. The climax of the
magic adolescent training for boys was the acquisition of a guardian spirit who by
its gifts dictated the lifetime profession of the young man. He became a warrior, a
shaman (someone who has supra natural or magicianist), a hunter, or a gambler
according to the supernatural visitant. Girls also received guardian spirits
representing their domestic duties. So strongly is the guardian spirit experience
among these peoples molded by its association with the ceremonial of adolescence
that anthropologists who know this region have argued that the entire vision complex of the Karonese who had the origin in puberty rites. But the two are not

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genetically connected. They are locally merged, and in the merging both traits
have taken special and characteristic forms.
Anak Beru is one of the three different institutions according to the
Karonese culture. Anak Beru has one sub-institution. It is Anak Beru Menteri. The
detail of Anak Beru Menteri can be on the kinship chart. Anak Beru happened
when someone get married. For example, as it can be see on the kinship chart that
A.1 marries the sister of B.1. The marriage caused A.1 is the Anak Beru of B.1,
and its opposite the B.1 becomes the Kalimbubu of A.1. Thereefore whenever the
B.1 wants to have a ceremony, he has to asked A.1 to organize it. The cost will be
responsed by B.1, but to plan and manage must do by the Anak Beru. Other
example, when the children of B.1 wanted to get married, he must let A.1 knew it
first, and then A.1 organized a good planning for until the wedding was over.
3.2.6 Anak Beru Menteri
Anak Beru Menteri is the sub-institution of Anak Beru. For instance, as
A.7 married A.3 he becamed the Anak Beru Menteri of B.1, because A.7 is the
Anak Beru of A.1. Anak Beru Menteri has its responsibility to help its Kalimbubu
in order to overcome any problem in organizing the ceremony of the Puang
Kalimbubu. Anak Beru is allowed to give task to Anak Beru Menteri. For
example, when B.1 died, his dead body must be carried away to the funeral by the
Anak Beru Menteri. As the speech finished on the ceremony, the master of the
ceremony directly announced to the guest, ‘now, it is time to move the dead body
to the coach, so I call the Anak Beru Menteri to do it’ please. Thank you.

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3.2.7 Kalimbubu
Kalimbubu of someone means the father or the brothers of someone’s
wife. One example can be seen in the kinship chart that the father of B.2 and the
brothers of B.2 are the Kalimbubu of A.1. In Karonesenese tradition, Kalimbubu
has a high position in the community. For example, when they want to have lucnh
at a party noone can start having the lucnh before the Kalimbubu. While the Anak
Beru is countributing the meal, the members must give the food to Kalimbubu
firstly. As anybody of the Kalimbubu’s members has got in turn then the Anak
Beru can continue to countribute to the Sembuyak This is secondly, and at last or
thirdly will be to the members of the Anak Beru. So in a meeting of ceremony can
not be decided before has got the agreement from the Kalimbubu.
3.2.8 Puang Kalimbubu
The last sub-institution is Puang Kalimbubu. This institution is the highest
rank in the Karonese culture. It is the Kalimbubu of Kalimbubu. So the
Kalimbubu of someone’s Kalimbubu is became his Puang Kalimbubu. In the
kinship written that A.7 and A.8 are the Anak Beru of A.1, therefore B.1 is the
Puang Kalimbubu of A.7 and A.8. For example at the party of A.1, he asks his
Anak Beru to give a service and as he does it the Kalimbubu (B.1) he will directly
tell him to serve the Puang Kalimbubu before him. That is why position of Puang
Kalimbubu at a party of a ceremony in Karonesenese society is the most high rank
or position. So it will be good for someone who does not belong to the members
of Karonese society to know that when a ceremony of wedding in a temple there
will be eight different places there. The blocks are for the eight sub-institutions
(Anak Beru, anak Beru Menteri, Sembuyak, Sembuyak Sepemeren, Sembuyak

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Separibanen, Sembuyak Sepengaloen, Kalimbubu and Puang Kalimbubu). So
when someone goes to a party of Karonese, he or she can not take a seat
whereever he or she likes, but he or she must take the seat according to the roles.
The role says that someone has to take the seat at the left side of his or her
Kalimbubu or its opposite that we have to give theat at our right hand side. This is
the culture of Karonese. This regulation happens to any ceremony that is made or
organized by the members of the Karonesenese society. It will be same to the
members of Karonese society whereever they are. There will be no different
though they live in different village, city, or town.

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4. CONCLUSION AND SUGGESTION
4.1 Conclusion
After the writer of this paper has finished writing chapters one, two, and
three she now comes to chapter four as the conclusion to the writing. The
extended kinship of Karonese is a crucial, unique, and interesting. It a traditional
culture of Karonese. Any member of Karonese society still practice it. Any
ceremony that will be celeberated by the Karonese society they will always
applied the extended kinship. They applied the extended kinship on their daily
life. The term of the extended Kinship are Sembuyak, Senina, Sepemeren,
Sendalanen, Separibanen, Sepengaloon, Anak Beru, Anak Beru Menteri,
Kalimbubu, dan Puang Kalimbubu. All of these terms are called because they may
be not the linear of the family. For example, someone who has family name
Bangun from a place then meet another man who has his family name. Then they
meet at the first time, and on the first meeting they inter introducing. They agree
that they belong to Sembuyak with the reason that they have the same family
names. Another example, B.1 is the Puang Kalimbubu of A.10, A.3, A.13, A.14,
A.15, A.18, A.19, A.20, and A.21. And all the are the Anak Beru Menteri of B.1
and B.2. Extended on this circumstance mean not has the linear. They belong to
different family names. Sometimes, it may mean that the friend our brother also
become our brother as well. The friend of our Kalimbubu also become into the
member of our family and we address as our Kalimbubu. So according to the
relationship and by following the regulations of the formers Karonese that the will
be no one has his or her kinship relation. All Karonese people must have the
relation with term of Kinship. T