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,
senina, some kinds of plant that consist of beri sangkal serpilet kaliunjuhang
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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 authoritarianleader 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-guro aron 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 lemang can be holding out along two days. Therefore, cimpa or rires is suitable,
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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
