A Brief Description Of Merdang Merdem In Karo Society

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A BRIEF DESCRIPTION OF MERDANG MERDEM IN

KARO SOCIETY

A PAPER

BY

INDAH WULANDARI

072202026

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF LETTERS

UNIVERSITY OF SUMATERA UTARA

MEDAN

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Approved by Supervisor,

Drs. Matius C.A Sembiring, M.A Nip. 1952112 6198112 1 001

Submitted to Faculty of Letter University of Sumatera Utara

In partial fulfillment of the recruitments for DIPLOMA (D-III) in English.

Approved by

Head of English Diploma Study Program,

Dra. Hj. Syahyar Hanum D.P.F.E NIP. 19510907 197902 2 001

Approved by the Diploma III of English Study Program Faculty of Letters, University of Sumatera Utara

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Accepted by the Board of examiner in partial fulfillment of the requirements for the D-III Examination of the Diploma III of English Study Program, Faculty of Letters, University of Sumatera Utara.

The Examination is held on………

Facultyof Letter, University of Sumatera Utara.

Faculty of Letters, University of Sumatera Utara.

Dean,

Prof. Syaifuddin, M.A., Ph.D NIP. 19650909 199403 1 004

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AUTHOR’S DECLARATION

I, Indah Wulandari, declare that I am the sole author of this paper. Except where 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 acknowledgment in the main text of the paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed :

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COPYRIGHT DECLARATION

Name : INDAH WULANDARI

Title of Paper : A Brief Description of Merdang Merdem In Karo Society Qualification : D-III/ Ahli Madya

Study Program : English

I am wiling that my paper should be available for reproduction of the discretion of the Librarian of the Diploma III English Study Program Faculty of Letters USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia.

Signed :

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ABSTRACT

Judul kertas karya ini adalah A Brief Description of Merdang Merdem in Karo Society. Merdang Merdem dilakukan atau ditemukan dikalangan masyarakat Karo. Merdang Merdem dilakukan untuk memohon kepada Tuhan Yang Maha Esa dengan harapan agar tanaman padi yang di tanam tidak rusak terserang oleh hama tanaman sehingga akan mendapatkan hasil panen yang banyak dan baik. Merdang Merdem ada tiga jenis yaitu Nimpa Bunga Benih, Ngerires, and Nam-Nam, dimana tiga cara tersebut merupakan rangkaian acara syukuran kepada Tuhan Yang Maha Esa agar tanaman padi menjadi bagus untuk kedepannya. Merdang Merdem biasanya juga di warnai dengan acara adat atau pesta rakyat yang dimeriahkan dengan acara musik tradisional karo yaitu Gendang Guro-Guro Aron dan beberapa tarian tradisional Karo. Disamping itu ada makna lain dari acara Merdang Merdem ialah agar sanak saudara atau masyarakat Karo saling bersilahturahmi, baik dari penduduk asli Kabupaten Karo maupun masyarakat Karo yang tinggal dari luar daerah Kabupaten Karo, karena Merdang Merdem pelaksanaanya biasanya dilakukan setiap satu kali dalam satu tahun. Metode penulisan yang dipakai yaitu riset di perpustakaan dan riset di lapangan. Riset di perpustakaan digunakan sebagai pedoman atau petunjuk dari beberapa buku sebagai sumber data sedangkan riset di lapangan digunakan sebagai pengumpul data dan peneliti memilki beberapa informasi dari beberapa orang Karo sebagai sumber data.

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ACKNOWLEDGMENTS

First of all, I would to like to thank and praise to the Almighty God, Allah SWT, for blessing and giving me health, strength and ease in finishing this paper in order to get a Diploma degree in English from Faculty of Letter, University of Sumatera Utara.

Then, I would like to express a gratitude, love, appreciation :

 To my father, Paidi Bhakti S (Alm), my mother, Retno Endah Wirdhani, and to my beloved brothers, Fandha Wirya Lesmana and Fandhi Februri, thank you very much for your pray, the financial support, and emotional support as long as I studied at this Academy. I love you all and I present this paper for you.

 To Dra. Hj. Syahyar Hanum, D.P.F.E. as the Head of English Diploma Study Program.

 To Drs. Matius C.A Sembiring, M.A, as my supervisor, for the valuable time in giving the correction this paper from the beginning up to the end of the writing and to my reader paper, Dra. Swesana Mardia Lubis, M.Hum thanks for your time and giving suggestion to read this paper.

 To Prof. Syaifuddin, M.A., Ph.D. as the Dean of Faculty of Letters, University of Sumatera Utara.

 To all my lectures for giving me the knowledge, instruction and valuables advice during I studied in English Diploma Study Program.

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 To my best friend Masyita, Maya, Dini, and Yuliska, thank you for always be with me, support and was helped me for study in the class for three years. Thank you very much.

 To Mala, Elan, Julia, Vhiza, Meli, Putri, and to all students in class B and A in English diploma’s 2007. All of you are very nice to remember. I love you all

 For the last, my especially gratitude to all people who helped me to give many information about this paper until finishing. Thank you so much. Finally, I realize that this paper is far from being perfect, so I open my heart to accept criticisms and suggestion from you.

Medan, May 2010

Indah Wulandari 072202026

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AUTHOR’ DECLARATION

COPYRIGHT DECLARATION

ABSTRACT ... i

ACKNOWLEDMENTS ... ii

TABLE OF CONTENTS ... iv

1. INTRODUCTION ... 1

1.1 Background of Writing ... 1

1.2 The Scope of Writing ... 2

1.3 The Objective of Writing ... 2

1.4 The Significance of Writing ... 2

1.5 The Method of Writing ... 3

2. BACKGROUND OF KARONESE SOCIETY ... 4

2.1 The Geography of Kabupaten Karo ... 4

2.2 The Social Living of Karo People ... 6

2.3 The Characteristic of Karo People ... 8

………

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3. THE DESCRIPTION OF MERDANG MERDEM ... 14

3.1 The Meaning of Merdang Merdem ... 14

3.2 The Time of Celebrating Merdang Merdem ... 15

3.3 The Ways of Celebrating Merdang Merdem ... 18

3.4 The Purpose of Merdang Merdem ... 24

4. CONCLUSION AND SUGGESTION

4.1 Conclusion ... 26

4.2 Suggestion ... 27

REFERENCES

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ABSTRACT

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1. INTRODUCTION

1.1The Background of Writing

Merdang Merdem is practiced by the society of Karo. Karo people is one of the fine Bataks (Karo, Mandailing, Simalungun, Pakpak and Toba), used to or along ago, before century of 20th all of the Karo people, wherever they live, they usually practice the Merdang Merdem but today only the people of Karo who live in the regency of Kabupaten Karo practice the Merdang Merdem. It is done once a year.

Kabupaten of Karo is one of the requires under the government of North Sumatera Province. The population of Kabupaten Karo is 310.000 humans, beside in Kabupaten Karo, Karo people live in other regency in North Sumatera Province like Deli Serdang, Langkat, Binjai, Simanlungun, Aceh Tenggara, and other place in North Sumatera Province.

The people of Karo usually practice the Merdang in three difference types, such as Nimpa Bunga Benih is to do celebrating in first planting the seed,

Ngerires is celebrating in the middle of growth or when the rice is inflorescent, Merdang Merdem is celebrate to give thanks to Almighty God at harvesting time.

Working annually or Merdang Merdem is one of culture for tighten in life and reconciliation between Karo people which carried out at harvesting time from the agriculture which carried out till now. In this case the writer anxious for explain decidedly.

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1.2The scope of Writing

There are many things tradition is to do by Karo society, Tradition is unsure of culture and then culture was reflected of Karo society. Thus there are many types of tradition is practiced by Karo society. In this paper and this opportunity, it is not possible to write all, therefore is needed to make the scope that is about Merdang Merdem.

1.3The Purpose of Writing

 It could fulfill one of the requirements to get the (due day) Diploma from D-III English Study Program.

 To give the delineation about Merdang Merdem which doing by Karo society.

 To conserve the culture of Karo society is to be related with the realization of Merdang Merdem.

 This paper can be added to the publicizing of a paper about Karo tradition, that is Merdang Merdem

1.4The Significance of Writing

 In other that Merdang Merdem is not extinct.

 The rising generation could conserve the Merdang Merdem tradition.

 It could contribute to the promotion tradition of Karo people to non-Karo people.

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1.5The Method of Writing

In writing this paper the writer applied two methods of research. They are Field Research and Library Research. Library method is used as a guideline to the field method. In writing this paper the writer uses some informant as the resources of the data which can be made to describe the Merdang Merdem.

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2. BACKGROUND OF KARONESE SOCIETY

2.1 The Geography of Kabupaten Karo

Karo regency or Karo Land lies on the mountain chain, is the original settlement for Karonese. This area 2.127.25 square kilometers. This area like “a big clay pot” because it is surrounded by the mountains, its height is 140 – 1400 meters on the surface of the sea. In this Karo highland, we can find the magnificient scenery with the mountains and its cold weather which is recognized by specific area for fruits and vegetables. They have cool climate about 16o – 17o C and the humidity about 20%.

In this area we can see the beautiful view of Sibayak mountain, a volcano mountain, 2.172 meters on the surface of the sea. The meaning of Sibayak word is king. It means, Sibayak mountain is a king mountain based on the forefather of Karo.

In geographical, Karo regency is lies on 2o50o north latitudes, 3o19o south latitudes, 97o55o – 98o38o east longitudes, between the famous mountains are; in the north are Barus mountain, Pinto mountain, Sibayak mountain, Simole mountain, and Sinabung mountain and in the south is Sibuaten mountain.

The area of Karo land borders on some areas, they are:

 In the north, borders on the Langkat and Deli Serdang regency.  In the south, borders on the Dairi and North Tapanuli regency.  In the east, borders on the Deli Serdang and Simalungun regency.  In the west, the borders on the Southeast Aceh.

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Kabupaten of Karo reside in heights is 140 – 1400 meters on surface of the sea by comparison as follows :

Height Wide Percentage 140-200 m 9.550 ha 4,49 %

200-500 m 11.373 ha 5,35 % 500-1.000 m 79.215 ha 37,24 % 500-1.000 m 79.215 ha 37,24 %

If we look at from declivity or slope of the land can distinguishable as :

Character Wide Percentage

Horizontally 2 % 23.900 ha 11,24 % Slope slightly 2-5 % 74.919 ha 35,22 % Declivity 15 – 40 % 41.169 ha 19,35 % Steepness 40 % 72.737 ha 32,19 %

The capital city of Karo regency is Kabanjahe and the populations are 310.000 of humans. The distance of this area to Medan city is about 77 kilometers.

Kabupaten of Karo have thirteen of subdistrict they are Barusjahe, Berastagi, Dolat Rakyat, Juhar, Kabanjahe, Kuta Buluh, Laubaleng, Mardinding, Merdeka, Merek, Munthe, Naman Teran, Payung, Simpang Empat, Tiga Binanga, Tiga Panah, and Tiganderket. Beside that in Karo land have 15 political district and 269 villages.

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The location is like mountainous and surrounded by valley and meadow. The sulphur which is blown by the wind from the both of volcanoes and the rainfall annually makes the ground around there becomes fertile. Therefore, Karo land is very suitable for agriculture activity, especially for farming land.

Most of the Karonese people work as farmer and the crops such as corn, coconut, oranges, Markisah, cotton and some others vegetables. These crops are not for sale but it’s used to fulfill their life needed. Although they do not sell the crops, they also have known the barter economic system. Besides the agriculture aspect in Karo land, there is also livestock aspect, the animals namely cows, buffaloes, goats, horses, ducks and chickens. In there also have the fishery. The fishery in Karo regency is the cultivation for fresh water’s fishes and catches them. This cultivation is done in the pond or paunch with keramba net system.

Bred horse and plant pepper are kind of trading commodities which are always brought the Karonese people of highland to downstream. Then it will be exchanged for some requirements such as salt, clothes, guns, ammunitions, and others basic needed.

The superior commodity accord with potential of Kabupaten Karo to be amendable in karosociety is potato, corn, processing of orange, pig farm, nila fish net float, and cow farm (meat or milk of cow).

2.2The living of Karo People

Karo people live were born mostly as agrarian people, most of them as farmer, especially for the man or husband who hard work in the field to fulfill the

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file needed for their family. The society earns their life by farming, but most of them stay at home after doing their field. In agricultural they were planting rice, coffee, corn, coconut, cotton, pepper, fruits, vegetables and others. Beside that Karo people work as rancher, they were maintaining some animals like cows, goats, buffalos, horses, chickens, ducks and then some fishery.

In Karo society sometimes the people who live in a traditional house consist of eight family heads. In every village, it consists of some traditional house. Firstly, the society built a simple house, like a hut, made from some available materials, and because of their eager and effort, so the big house was built. The form made in fours rectangular which consist of some jabu. The pillar made from some big woods. The woods are connected each other so the house looks express a wise and prestige, and caution and self-correction through the attack from outside. Every family is bounded by some regulations which arranging the rights and obligations, from every sides, behaviors, security and others.

Karo people are like to get on together to celebrate their tradition. They never change their original culture where they still heading towards for their tradition. Their tradition which is always their celebrating such as wedding ceremony, entranced a new house (mengket) ceremony, death ceremony, birth ceremony and some other tradition. Usually this tradition is held to in Jambur, a place for Karo people to get on together.

In life Karo society the woman has important and unimportant rules in a family or in society. Commonly, a woman is a wisdom determiner for cleanliness

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of household, education, children socialization, and in agriculture aspect (choosing the seeds, determining the time to plant, harvest, etc) and Sibaso

teacher. The rule of woman in Karonese is only as a complement, it cannot stand alone, because they have to obey the traditional rules of Rakut Sitehu. Commonly, in village development they are not involved in planning system, although they are active participant in operational system.

For their religious Karo society in Kabupaten Karo in large measure believe Christ, but some of them also to believe Moslem and Hinduism as their religion.

2.3The characteristic of Karo People

Karonese people have special character of social system. They always appreciate their forefathers. In Karo people’s life, familial relationship is important. This relationship can be seen from the family name or marga that used by someone. Marga is principal characteristic of Karo people. Related to family name, in Karonese it is divided into five big family names or they call with Marga Silima, namely Karo-Karo, Ginting, Tarigan, Sembiring and Perangin-angin.

Every marga has sub-sub marga that obey the head of family name or induk marga and cannot be joining with induk marga which is not his natural induk marga. These marga are banned to marry if they are still in the same induk marga

though different in sub-marga.

There is the distribution and dissemination of Marga in Karonese. 1. Marga Karo-Karo and the dissemination

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1. Karo-karo Sinulingga at Lingga, Bintang Meriah, and Gunung Merlawan. 2. Karo-karo Surbakti at Surbakti and Gajah.

3. Karo-karo Kacaribu at Kutagerat andKerapat 4. Karo-karo Sinukaban at Kaban and Sumbul. 5. Karo-karo Barus at Barus Jahe, Pitu Kuta.

6. Karo-karo Simbulan at Bulanjulu and Bulanjahe.

7. Karo-karo Jung at Kutanangka, Kalang, Perbesi, and Batukarang. 8. Karo-karo Purba at Kabanjahe, Berastagi, and Lau Cih (Deli Hulu). 9. Karo-karo Ketaren at Raya, Ketaren Sibolangit, and Pertampilen. 10.Karo-karo Gurusinga at Gurusingaand Rajaberneh.

11.Karo-karo Kaban at Pernantin, Kabantua, Bintang Meriah, Buluh Naman, and L. Lingga.

12.Karo-karo Sinuhaji at Ajisiempat. 13.Karo-karo Sekali at Seberaya. 14.Karo-karo Kemit at Kuta Bale.

15.Karo-karo Bukit at Bukit and Buluh Awar.

16.Karo-karo Sinuraya at Bunuraya, Singgamanik, and Kandibata. 17.Karo-karo Samura at Samura.

18.Karo-karo Sitepu at Naman and Sukanalu

2. Marga Ginting and the dissemination

1. Ginting Munte at Kutabangun, Ajinembah, Kubu, Dokan, Tanggung, Munte, Rajatengah, and Bulan Jahe.

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2. Ginting Babo at Gurubenua, Munte,and Kutagerat. 3. Ginting Sugihen at Sugihen, Juhar, and Kutagunung.

4. Ginting Gurupatih di Buluh Naman, Sarimunte, Naga, and Lau Kapur. 5. Ginting Ajartambun at Rajamerahe.

6. Ginting Capah at Bukit and Kalang. 7. Ginting Beras at Laupetundal.

8. Ginting Garamata at (Simarmata) Raja Tengah, Tengging. 9. Ginting Jadibata at Juhar.

10.Ginting Suka Ajartambun at Rajamerahe. 11.Ginting Maniki at Tengging and Lingga. 12.Ginting Sinusingai at Singa.

13.Ginting Jawak at Cingkes. 14.Ginting Seragih at Lingga Julu.

15.Ginting Tumangger at Kidupen and Kemkem. 16.Ginting Pase

3. Marga Tarigan and the dissemination

Tarigan Sibero at Juhar, Kutaraja, Keriahen, Munte, Tanjung Beringin, Selakar, and Lingga.

1. Tarigan Tambak at Kebayaken dan Sukanalu. 2. Tarigan Silangit at Gunung Meriah.

3. Tarigan Tua at Pergendangen, Talimbaru. 4. Tarigan Tegur at Suka.

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5. Tarigan Gersang at Nagasaribu and Berastepu. 6. Tarigan Gerneng at Cingkes (Simalungun). 7. Tarigan Gana-gana at Batukarang.

8. Tarigan Jampang at Pergendangen.

9. Tarigan Tambun at Rakutbesi, Binangara, Sinaman dll. 10.Tarigan Bondong at Lingga.

11.Tarigan Pekan (branch of Tambak) at Sukanalu 12.Tarigan Purba at Purba (Simalungun)

4. Marga Sembiring and the dissemination

I. Sembiring Siman biang, it’s might not to married with other branch of Marga Sembiring fellow.

1. Sembiring Kembaren at Samperaya and almost at all of urung Liang Melas.

2. Sembiring Sinulaki at Silalahi. 3. Sembiring Keloko at Pergendangen.

4. Sembiring Sinupayung at Juma Raja and Negeri

II. Sembiring Simantangken biang, it’s have married between the branch of Marga Sembiring.

1. Sembiring Colia at Kubucolia and Seberaya.

2. Sembiring Pandia at Seberaya, Payung, and Beganding. 3. Sembiring Gurukinayan at Gurukinayan.

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5. Sembiring Meliala at Sarinembah, Munte Rajaberneh, Kedupen, Kabanjahe, Naman, Berastepu, and Biaknampe.

6. Sembiring Pande Bayang at Buluh Naman and Gurusinga. 7. Sembiring Tekang at Kaban.

8. Sembiring Muham at Susuk and Perbesi.

9. Sembiring Depari at Seberaya, Perbesi, and Munte.

10.Sembiring Pelawi at Ajijahe, Perbaji, Kandibata, and Hamparan Perak (Deli).

11.Sembiring Busuk at Kidupen and Lau Perimbon.

12.Sembiring Sinukapar at Pertumbuken, Sidikalang Sarintono. 13.Sembiring Keling at Juhar and Rajatengah.

14.Sembiring Bunuh Aji at Sukatepu, Kutatonggal, and Beganding

5. Marga Perangin-angin and the dissemination

1. Perangin-angin Namohaji at Kutabuluh. 2. Perangin-angin Sukatendel atSukatendel. 3. Perangin-angin Mano at Pergendangen.

4. Perangin-angin Sebayang at Perbesi, Kuala, gunung and Kuta Gerat. 5. Perangin-angin Pencawan at Perbesi.

6. Perangin-angin Sinurat at Kerenda. 7. Perangin-angin Perbesi at Seberaya. 8. Perangin-angin Ulunjandi di Juhar. 9. Perangin-angin Penggarus at Susuk.

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10.Peranginangin Pinem at Serintono (Sidikalang). 11.Peranginangin Uwir at Singgamanik.

12.Peranginangin Laksa at Juhar.

13.Peranginangin Singarimbun at Mardinding , Kutambaru and Temburun. 14.Peranginangin Keliat at Mardinding.

15.Peranginangin Kacinambun at Kacinambun. 16.Peranginangin Bangun at Batukarang.

17.Peranginangin Tanjung at Penampen and Berastepu. 18.Peranginangin Benjerang at Batukarang

Part of the marga Peranginangin andSembiring can marry between the Marga. This family names or marga is superiority in Karo people, beside that from their language, they always using their language when meet others Karo people. This is also one of the characteristic of Karo people.

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3. THE DESCRIPTION OF MERDANG MERDEM

3.1 The Meaning of Merdang Merdem

Merdang merdem or working annually is a celebration or people traditional party for Karonese in Karo regency. Merdang Merdem is celebrated every year and it is done usually in the certain month after the event of rice planting in the field or the crops has finished. This celebration is celebrated as giving thanks expressions to God because of rice planting or cultivating has finished. Karonese people belief that by celebrating this tradition party and praying to God in order to the rice and other crops will be blessed and helped by God, and then they will be free from the plant disease or infection and can produce the crops well and overflow. This event involves all members of society to make a relationship or solidarity and also as an event of seeking partner for the young people / unmarried.

In Merdang Merdem, Karonese people usually use Gendang Guro – Guro Aron to make the event merrily. The society come together in a place and then they having lunch or dinner and pray together as giving thanks to God. Although this event is presented as agriculture event, but the people who are not farmers can also join and celebrate in Merdang Merdem event.

Besides for celebrating as giving thanks to God in agricultural aspect, working annually or Merdang Merdem is also done as symbol for economic glory in Karo. When Merdang Merdem has been done, of course there is livestock the

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rice left in keben (rice barn) for there staple food, and there is livestock as side dish, Karonese people are impossible to hold Merdang Merdem.

3.2 The Time of Celebrating Merdang Merdem

The time to celebrate the event of Merdang Merdem in Karo land is different, based on their calendar calculation after harvest period. Merdang Merdem is usually celebrated on March, July, August and other certain month. For instance, in Munthe sub district, they celebrate it on the 26th days of Beraspati Merdem, which in Karonese calendar is usually on July. The implementation determining of Merdang Merdem on the certain month, based on Karonese calendar, because the society around there still believe the suitable day and month to give ritual offering and pray to forefather for asking help to Beraspati Taneh (Dewa Penguasa Tanah / the God of earth).

In the area where is still strong for tradition, as usual Merdang Merdem is celebrated on determined month, based on calculation calendar of Karonese, calendar of Karo is same as commonly calendar, but there is have a name itself like name of month. There is the names of month in calendar of Karo, such as :

 Sipaka sada month is goat month or January in calendar of Masehi  Sipaka dua month is lamp month or February in calendar of Masehi  Sipaka telu month is gaya (worm) month or March in calendar of Masehi  Sipaka empat month is frog month or April in calendar of Masehi

 Sipaka lima month is arimo (tiger) month or May in calendar of Masehi  Sipaka enem month is kuliki (eagle) month or June in calendar of Masehi

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 Sipaka pitu month is wood month or July in calendar of Masehi  Sipaka waluh month is tambak (pool) month or August in calendar of

Masehi

 Sipaka siwah month is gayo (crab) month or September in calendar of Masehi

 Sipaka sepuluh month is belobat baluat or balobat (like a brasses/clarinet) month or October in calendar of Masehi

 Sipaka sepuluh sada month is stone month or November in calendar of Masehi

 Sipaka sepuluh dua month is nurung (fish) month or December in calendar of Masehi

The days’ names in Karonese are like with Sansekerta’s words. Every date has certain meaning or message, therefore if someone wants to make a plan to the something such as; to go to some place that so far fight in the war, to enter a new house, and other activities. It is always done to see the best day which admit as the best time hold it. This is leading role of the below niktik wari instructor (shaman/indigenous medical practitioner who watches out the best day and month to do something), and by his prediction, he will suggest the people to do something on that day, so does with Merdang Merdem event, it should be done by following what shaman said or based on the Karo’s calendar.

There is the name thirty days in a month in calendar of Karo :

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2. Suma

3. Nggara

4. Budaha

5. Beras pati

6. Cukra enem

7. Belah naik

8. Aditia naik

9. Sumana siwah

10.Nggara sepuluh

11.Budaha ngadep

12.Beras pati tangkep

13.Cukera dudu (lau)

14.Belah purnama raya

15.Tula

16.Suma cepik

17.Nggara enggo tula

18.Budaha gok

19.Beras pati

20.Cukra si 20

21.Belah turun

22.Aditia turun

23.Sumana mate

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25.Budaha medem

26.Beras pati medem

27.Cukrana mate

28.Mate bulan ngulak

29.Dalan bulan

30.Sami sara

After harvesting time and then ready to plant again. The day and the place of celebration depend on the eager of the field owner. The society there believe that by starting Merdang Merdem from the morning, when Nangkih Matawari

(when the sun rises), it means the luck also raise like the sun until in the evening. The next day, it is continued to the climax of the party from in the morning until the midnight.

3.3 The Ways of Celebrating Merdang Merdem

The ceremonial of Merdang Merdem is lead by father from the family field owner. Besides it is also helped by the involved persons in Merdang Merdem, they are; all the family field owner, society, aron group (community self help who cultivate the field) and also invite the young people in the village.

Before the ceremonial begins, the instruments and equipments have to be prepared firstly. Father prepare the germination, the wives and children help to prepare the fireplace (daliken) which is made from two sticks of indecisive woods and a lengit woods. This fireplace symbolize Kalimbubu solidarity system,

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wood, sere – sere, keciwer (galingale) and unripe sugar cane. And then prepare

“belo bujur” (a set of betel as giving thanks expression), kampil nidong – nidong

(betel), penggelebeng and the best sufficient seed of rice. This seed will be poured into little chopstick that is made from pandanus. Then they also prepare inteneng

yeast, pijer ring, and tumbuk bracelet, as jewelry of Beru Dayang (the seed of rice which is thrown as a little daughter).

After all the preparation has finished, all society and the field owner go to the field. Father brings the kalinjuhang leaves that symbolize the power of Beru Dayang soul, keciwer leaf that symbolize bidder (medicine), sere – sere that symbolize hair of Beru Dayang, gara sugar cane symbolize as game of Beru Dayang, and do not forget to bring the seed of rice in the chopsticks of

perdadaken.

In germination area, father kneels in front of the sun rise, and mother beside him. They will surrender the tribute to the beraspati taneh. On the germination area, there is betel has contents kapur and gambir, and then father say

Sudip (ceremonial prayer), such as:

“Sentabi kami man bandu kam desa si waluh ras wari si telu puluh ras nembahken jari-jari sepuluh maka ni sembahken kami men kam beraspati taneh sikenjahe ras sikenjulu ras ke ku bertengna tengah enda kepe tanah enggo ngeloh-ngelohken pagena buah merik manuk, mejuah-juah kami kerina I rumah“.

And then it is continued with handed the tribute to Beru Dayang. Uis ragi nteneng is spread on the germination. People put the jewelries on it to Beru Dayang and beside; there is seed of rice in sumpit perdanaken. Still in kneel, mother is chewing the betel, and father back to say Sudip, like on the below:

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“sentabi kami man bandu beru dayang, ku enahken kam ku enahken taneh pelayaran. Maka ntah lit gia pagi sora kalak megang, ntah taneh na meruntuh, ntah perkasa nduppang, ntah angina na ertiup-tiup, ntah kalak kegoncanganen dareh, ola kam mbiar beru dayang. Sebab enda kal kam kusuanken ingan ras lape-lapendu I jenda. Ntah sekaligia kami la tiapwari kujuma abadna wari mehulinge, sebab I jenda kucibalken erta-erta, I rumah cincin pijer, gelang tumbuk, uis ragi meneng, kampil indong-indong manpengaleng tendi “.

After that, mother make sembur gara by spraying the water of betel into

sumpit perdanaken, part of rice is become red. It purpose as preventive of frightening from beru dayang. Then after seed is sprayed, mother say the Sudip, like this :

“enda kam enggo ku semburi O beru dayang, enda sembur ke dua, maka enda ku kataken nan bandu kami nande ras bapa ndu, ras kam enggo jadi anak kami, kaipe nina kalak ola kam tek, sebab enggo mbelin ingandu, bas jambur sendina gading, ingandu ergale-gale ras ergase-gase “.

After saying that final Sudip, father begin to plant the germination with the leaves which has been prepared before, and then it is given wood as divider. After that it is continued to field area menuga, it is begin from around the germination, because this place to be the center of field.

Beside that there are some others ritual of Merdang Merdem. The whole celebration is so great and merrily so the party usually takes a long time about six days where in each day express some different meaning. After holding the celebration, then there are some others celebration, they are:

 First Day, Cikor – Cikor

This day is a beginning part of the preparation to welcome Merdang Merdem that is marked by seeking Kor – Kor activity. It is kind of insects in the

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ground commonly, its location under the trees. In that day all people go to field to seek kor-kor to be eater in same day.

 Second day, Cikurung

It is rather similar with the first day. On the second day the people seek kurung in the field. Kurung is an animal who lives in the wet land or field. It is usual to be eaten by Karonese people. In that day all of Karo people from young and old people to take this ceremony.

 Third day, Ndurung

On third day, it is marked by seeking Nurung. It is kind of fish in the field or river. On that day the people in the village eat the fish. The kinds of fish which usually caught are; nurung mas, catfish (sebakut), Kaperas and eel. All people of Karonese people take this ceremony

 Fourth day, Mantem or slaughter

This day is a day toward the day on the top celebration. On that day the people slaughter the cow, buffalo, and pig to be eaten. The women of Karonese people are preparing the special food of Karonese that is Terites. Terites is one of special food from Karo society. The preparation is almost same with “soto” or clear soup, but it is different in its broth or spices. Soto is always uses milk squeezed from coconut and specific species for clear soup, while Terites uses broth which taken from the grass in the cow’s stomach, or buffalo even goat.

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These grasses are not the feces because it is not taken from large intestine in assimilation system. These grasses are still fresh because when the buffalo or cow eats the grasses are taken, it will be trapped in the mouth and will consume and go into the interior cavity or stomach where then it will be chewed and finally it will be brought to assimilation system. Actually, if it be seen from its color and smell, it makes the people be hesitating to consume it, but according to old person and society in Karo who ever taste it, most of them said that it is delicious and can make us be appetite even can be traditional medicine for stomach diseases.

 Fifth day, Matana

Matana means the top celebration day. All the people visit each other. Every visiting, all menu have collected since cikor-kor, cikurung, nurung, and mantem day were served. All people are happy. Harvest has run well and planting the rice has been finished. The center of celebration is held in town square or called ToS, it seems a hall of party celebration. In that party, there is a performance Gendang guro-guro aron. ,(Gendang guro-guro aron is one of music instrument of karonese people. At the past time Gendang guro-guro aron is often used by the authoritarian/leader of karonese people to deliver the advice; such as the advice of peacefulness and gives them a motivation to hard work.

In Merdang Merdem, during Gendang guro-guroaron event, the Karonese people sing and dance happily along the night under the shining of moon. The singer who consist of a man and woman (a couple), called Perkolong-kolong are wearing the Karonese traditional clothes and having sing welk, and they have to

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compete each other in giving traditional poetry which is just fot fun. The first song is Permasun-masun song which its lyrics are a pray for all the people in this event in order that they are given the God’s mercy, livelihood, health, have a long life and peacefulness by God. This opening song is followed by Serunai, Penganak, Gong, and anak Gung (like a Gamelan) to make a comfort situation. Then the singer sing the request songs which are followed by a dance from each family name or marga silima such as Karo-Karo, Ginting, Tarigan, Sembiring, and Perangin-angin there. The dancers have to be in a couple with their wives and with their impal for unmarried one. After they all already got their turn in dancing, then the singers sing while compete in giving traditional poetry or mockery and also dancing at the same time. This session is held toward the midnight. This celebration is not celebrated by the around society, but the people from outside are also invited to make the situation be happier. On that day, the heavy activity is eating. Because every time to the neighbor’s house, the rule is have to eat. If we didn’t eat them, we don’t appreciate for the culture.

 Sixth day, nimpa

This day is marked by making nimpa, special food of karo, usually called

Lepat. The basic ingredient of cimpa is flavour, palm sugar, and grated coconut. As usual cimpa is additional serving after eating merdang merdem seems incomplete without cimpa. For the other subdistrict in Karo land, nimpa’s activity is changed to be ngerires. That is an event in making rires, or lemang. Cimpa or

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to be present or gift for the guest when went home. This special cake of karonese is usually served in certain party. Sometimes to making this special food is depend at the area of karo land.

 Seventh day, rebu

This is final day. On this day there is nothing to do. All guests are in their own home. All people stay at home. Greet and meet event has finished. It is forbidden to go field on that day. Rebu means do not greet each other. Rebu is one of specialty in Karonese. At least rebu has three groups which are not permitted to make direct speaking. The First, a son in law is not permitted to talk his mother in law. Second, a daughter in law is not permitted to talk to her in law directly. Third, a man is not permitted to talk to his turangku directly. Turangku is a wife is of brother in law.

It is a meditation day after six days hold the party. The various impressions have just saved in their hearts. The next day the people back to their own activities as usual.

3.4 The Purpose of Merdang Merdem…

The traditional ceremony of Merdang Merdem is the wealth of culture in Karonese people. All the Karonese people have to do this ceremony because it has purpose, that is to giving thanks to God because the planting rice activity has finished and get the good harvest and also they hope for the rice planting can growth well and there is no disease of plant that disturb them, and also get the

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good crops and overflow in harvest period. Merdang merdem is celebrated every year and it is done usually in the certain month after the event of harvest. This celebration is so great and merrily so the party usually takes a long time about six days where in each day express some different meaning. Which is at the top of celebration, the karonese people arranged a great party which there is have a performance like Gendang Guro-Guro Aron, the karonese people sing and dancing along the night were wearing clothes of Karo. In this night is also using for teenagers or unmarried people to make a relationship or finding marriage partner. Besides that, this ritual is also has purpose as a meeting place between the Karonese people around the village with the Karo people from outside. It is important in celebrating this ceremony to conserve the cultural of Karonese which is in this time; there is so many the effect of culture from the outside that can make the society of Karonese become forget to their culture.

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4. CONCLUSION AND SUGGESTION

4.1 Conclusion

Merdang Merdem is one of Karonese tradition which is an activity or traditional ceremony to celebrate a thanks giving to God because the crops such as rice, chili, potatoes, oranges, the vegetables are good, fertile, overflow and free from the diseases.

This celebration usually practice once in year. This ceremony practice differently according to each district, because different district has different time for planting and harvest. Although they do it in different time, the name of the day always in the same name. Karo people know 30 names of the day in one month. For Merdang Merdem is using Beraspati day.

Merdang merdem is used to invite and visiting relatives between Karonese people. Merdang Merdem not only held in Kabupaten Karo, but Karonese people in other place like Jakarta also celebrate Merdang Merdem. They eat and pray together, beside that in Merdang Merdang have a performance Gendang Guro-Guro aron as traditional music of Karo. They are dancing and singing together until midnight. This celebrate would be make a close relationship in Karonese people.

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4.2Suggestion

After writing this paper, the writer would like to give some suggestions to the readers:

 As an Indonesian people, we should know the cultures of Indonesia for example one of them in Karonese is Merdang Merdem.

 Introducing the ethnic culture of Karonese to the people who are not Karonese.

 Celebration Merdang Merdem by Karo Society is one of the ceremonies to thanks giving to god.

 Merdang Merdem is used to invite and visit relatives because Merdang Merdem is held every once a year. Not only Karo people in Kabupaten Karo but other place like in Jakarta has celebrating the ceremonies.

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REFERENCES

Bangun, Tridah. 1986. Adat dan Upacara Perkawinan Mayarakat Karo. Jakarta: PT.Kesaint Blanc.

Ginting, Meneth. 1990. Idaman dan Harapan masyarakat Desa Kabupaten Karo. Medan: USU Press.

---1998. Ada Apa di Tanah Karo. Medan : USU Press.

Purba, Parentahen. 2007. Melestarikan Adat Nggeluh Kalak Karo. Medan : CV RG Pinem.

Sinode, 1985. Adat Istiadat Karo. Medan : CV Ulih Siber. Prints, Darwin. 2004. Adat Karo. Medan: Bina Media Perintis.

Sinuhaji, Wara. 2004. Aktivitas Ekonomi Enterpreneurship Masyarakat Karo Pasca Revolusi, Medan: USU Press.

Sitepu, Bujur. 1979. Mengenal Budaya Karo. Medan: Depdikbud Sumatera Utara.

Tarigan, Sarjani. 2009. Lentera Kehidupan Orang Karo dalam Berbudaya. Medan : Percetakan Andrianus Ganjangen Sitepu.

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APPENDICES

Map of Karo Land

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Photos of the People who Celebrate Merdang Merdem.

The Karonese people in the top of celebrating Merdang Merdem

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4.2Suggestion

After writing this paper, the writer would like to give some suggestions to the readers:

 As an Indonesian people, we should know the cultures of Indonesia for

example one of them in Karonese is Merdang Merdem.

 Introducing the ethnic culture of Karonese to the people who are not

Karonese.

 Celebration Merdang Merdem by Karo Society is one of the ceremonies to

thanks giving to god.

 Merdang Merdem is used to invite and visit relatives because Merdang

Merdem is held every once a year. Not only Karo people in Kabupaten Karo but other place like in Jakarta has celebrating the ceremonies.

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