The Ceremony Of Manonggot – Nonggoti Practised By Simalungun Society

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THE CEREMONY OF MANONGGOT – NONGGOTI PRACTISED BY

SIMALUNGUN SOCIETY

A PAPER

BY

IRA ELPRIANA GIRSANG

REG. NO: 122202005

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF CULTURE STUDY

UNIVERSITY OF SUMATERA UTARA

MEDAN

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It has been proved by Supervisor,

Drs. Parlindungan Purba, M.Hum NIP. 19630216 198903 1 003

Submitted to Faculty of Culture Studies University of Sumatera Utara

In partial fulfillment of the requirement for Diploma III In English Study Program

Approved by

Head of English Diploma 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 Sumatera Utara As a paper for the Diploma III Examination

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Accepted by the board of examination in partial fulfillment of requirement for

The Diploma III Examination of the Diploma III of English Study Program, Faculty of Culture Study, University of Sumatera Utara

The Examination is held on:

Faculty of Culture Study University of Sumatera Utara Dean,

Dr. Syahron Lubis, M.A NIP. 19511013197603 1 001

Board of examiners: Signed

1) Dr. Matius C.A. Sembiring, M.A (Head of English Study Program) ……… 2) Drs. Parlindungan Purba, M. Hum (Supervisor) ……… 3) Drs. Bahagia Tarigan, M.A. (Reader) ………

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AUTHOR’S DECLARATION

I am IRA ELPRIANA GIRSANG declare that I am the sole author of this paper. Except references are 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 the paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed : ………..

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COPYRIGHT DECRALATION

Name : IRA ELPRIANA GIRSANG

Title of paper : THE CEREMONY OF MANONGGOT – NONGGOTI

PRACTISED BY SIMALUNGUN SOCIETY Qualification : D-III / Ahli Madya

Study program : English

1. 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 Study USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia.

2. I am not willing that my papers be made available for reproduction

Signed : ……….

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ABSTRAK

Kertas karya ini berjudul “The Ceremony of Manonggot – nonggoti Practiced by Simalungun Society”. Manonggot–nonggoti merupakan satu salah kebiasaan masyarakat simalungun, kebiasaan ini dianggap juga sebagai suatu acara adat yang resmi pada budaya simalungun dimana ada salah seorang anggota keluarga yang memiliki suatu beban atau ada hal yang menghalangi. Beban tersebut bisa merupakan penyakit, tidak mempunyai keturunan, belum mendapat pekerjaan, belum mendapat jodoh, dll. Masyarakat simalungun masih mempercayai ada roh jahat yang mengikutinya jadi perlu disonggot – songgoti agar roh tersebut terkejut dan pergi dari orang tersebut. Roh yang mengikuti itu diyakini sebagai roh penghalang keberhasilan bagi orang tersebut. Acara adat manonggot-nonggoti mencerminkan keyakinan bahwa seseorang akan terbebas dari roh penghalang yang mengikutinya. Metode yang digunakan dalam menyusun kertas karya ini adalah baca, catat, dan deskripsi.

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ABSTRACT

This Paper entitled “The Ceremony of Manonggot – nonggoti Practiced by Simalungun Society”. Manonggot – nonggoti is a habitation of Simalungun society, this habitation also is regarded as a formal tradition. This ceremony is done because a member of a family has something bad as like: disease, hasn’t got a job, hasn’t got a couple for marring, hasn’t got a son or daughter, etc. Simalungun society believes that the wicked evil delay the person’s success. The ceremony of Manonggot-nonggoti reflects a conviction that someone will get free from the wicked evil which follows the person. The methods which used in doing this paper is reading, writing, and describing.

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ACKNOWLEDGEMENTS

First of all, all honors and worship just for Almighty God, Jesus Christ for his blessing and giving me health, strength and capability to accomplish this paper as one of the requirement to get Diploma III certificate from English Department Faculty of Culture Study, University of Sumatera Utara. Thank you Father because of your blood I can save from sins, get a new life and be your child.

After that I would like to express a deep gratitude and appreciation to:

1. The dean of Faculty of Cultural Study, University of Sumatera Utara Dr. Syahron Lubis, M.A.

2. The head of English Diploma Program, Dr. Matius C.A Sembiring, M.A,

Who has paid attention, guided and supported me in finishing my study.

3. Drs. Parlindungan Purba, M.Hum, my supervisor who has given advices,

suggestions, guidances, and helpings in writing this paper.

4. Drs. Bahagia Tarigan, M.A, my reader who has read this paper and has given a good remark.

5. Thanks to all of the lectures who have guided and given valuable knowledge and advice during the years of my study.

For beloved people in my life:

6. My parents, Drs. Jennis Usaha Girsang and Rospita Saragih. I deeply thank you for your endless loves, supports, advices and prayers for me. I love you so much, I can’t survive until this time without both of you. I will struggle hard to make you happy, be your best daughter, and create your happiest smiling by my behavior and achievement.

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keeping and taking care of me when I was a baby, now I’ve been adult, pray for me so that I can be your boast grand-daughter, who always try to help you doing your working in your old age.

8. My brother Leonardo Davidsi Sipayung who has given me support, care, and understanding. Thank you for loving me.

9. My beloved siblings Indah Febry Sari Girsang and Dwi Septilenia Girsang, my beloved young brother Boy Pesona Girsang and Krisno Mikael Girsang I do love you all thank you for your silent prayers and supports.

10.My sisterin KTB UKM KMK USU UP FIB Desni Sihite, thank you for

leading me since I was in the 1st semester, teach me in character and vision in my life. My relatives Oka Simatupang, Lela Mariati Bangun, Hariaty Sembiring, Melisa Rosalina Siregar. Thank you for our togetherness in Blessed to be Blessing’s small group, for you motivation, support, and teaching me love each other. I do hope we can be Christ Like.

11.My love young sisters Safama Rodearni Sipayung, Nomi Simorangkir,

Martha Christina Girsang, Rani Monika Situmorang, Yana Novaline Siburian, thank you for willing to be formed in Character and belief in our small group UKM KMK USU UP FIB, I love you all like our Father Jesus Christ who first love me. Keep spirit my beauty sisters, do the best and show your talent.

12.My friends Eka Yunita, Theresia Monica, Chairun Nisa br Tarigan,

Nurhalimah Tu Sadiah, Bella Gayatri, Putri Eka Sari, Liana Pramida, Jannatul Maqwa, Frira Adrianti, Angga Rikki, Andre Josua, Frengki Hermanto, Rotua Meily, Bonifasia, Florencia, Rahmad Fuad, Vina Nina, Sri Novianti, Ferdinan Wihard, Yogi Yulian, Hanni Angelia, Margareth, Lestari, Roly, Desi, Deby and all my friends in my A and B class. Thank you for all the funny, sad, happy, exciting, and serious moment that we have passed together since three years ago, of course I will miss you all.

13.My boarding house friends ka Desi, ka Retta, ka Anti, Grecelia, Yuli, Yossi, Dosma, Pesta, Novalina, Sefni, Apri, Helfrina, Roma and Tri. Thank you for

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all your kindness and support as long as we are in Ayuke Dirta Kost. I do hope we can meet 6 years later when we’ve been in our success moment. 14.My senior teachers and my love students in Bimbingan Belajar Favorite

College. Thank you for all the times that we pass together, the lesson, the joke and the laugh that we can have every meeting.

Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome any constructive critics and suggestions towards this paper. The writer does hope that this paper can be useful for anybody who wants to enrich their knowledge about the custom and the society life.

Medan, April 2015

The Writer,

Ira Elpriana Girsang

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TABLE OF CONTENTS

AUTHOR’S DECLARATION ……….. i

COPY RIGHT DECLARATION ……….. ii

ABSTRAK ……….. iii

ABSTRACT ……….. iv

ACKNOWLEDGEMENT ……….. v

TABLE OF CONTENTS ……….. viii

1. INTRODUCTION 1.1The Background of the Study ………. 1

1.2The Problem of the Study ………. 3

1.3The Objective of the Study ………... 3

1.4The Scope of the Study ………. 3

1.5The Significance of the Study ………. 4

1.6The Methods of the Study ………... 4

2. REVIEW OF RELATED LITERATURE 2.1History of Simalungun People ……….. 5

2.2The Relationship of Tolu Sahundulan, Lima Saodoran with Kinship of Simalungun People ……….. 8

2.3Umpama and Umpasa ……….. 9

2.4Adat Values of Simalungun People ……….. 11

3. THE CEREMONY OF MANONGGOT- NONGGOTI 3.1 The Meaning and the Function ……….. 20

3.2 The Symbolical Meaning of Food and Ulos ……….. 24

4. CONCLUSION AND SUGESSTION 4.1 Conclusion ………... 27

4.2 Suggestion ………... 27

5. REFERENCES ………... 29

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ABSTRAK

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ABSTRACT

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1. INTRODUCTION

1.1 The Background of the Study

Batak is a big ethnic group which has been known well by many people in Indonesia. Anthropologists today recognize six Batak tribes, they are as follows: Toba Batak, Simalungun Batak, Karo Batak, Pakpak or Dairi Batak, Angkola Batak and Mandailing Batak. Each differences in languages and customs but yet partaking to a great extent to the same cultural matrix. Toba Batak occupies the central area around the bottom of Lake Toba as well as territory to the west and south. Jansen (2003:10) says, “Simalungun Batak (also known as Timur) east Bataks live east of the lake, Karo Batak to the North. Pakpak or Dairi Batak is on the north- west. Far to the south of the lake Toba is Angkola (Sipirok) and Mandailing Batak.”

This paper provides an analysis of describing the ceremony of manonggot

– nonggoti practiced by the society of Simalungun Batak. Simalungun Batak

regard themselves as a solid ethnic group united by the Simalungun language, their own tradition, and feature of their Simalungun culture. Tarigan (1971: 46) stated that etymologically the term “Simalungun” provides some insights into the people it describes, but an exact interpretation is elusive and difficult. “Simalungun” can be devided into three parts: Si meaning ‘one who’ or ‘he who’; ma, a prefix translated as “is”, and lungun meaning ‘quite, lonely, and seldom frequented’. Thus, Simalungun is “he that is lonely, quite or sad”.

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Absolutely, every ethnic group of Batak has its own specification as cultural identity of the group itself. Besides the languages they have, the people live in the tradition or the culture that ties individual and social beings. Boas and Hogg (2002: 22) say: “budaya mempengaruhi berbagai aspek kehidupan manusia, baik cara berpikir, merasakan sesuatu, cara berpakaian, jenis- jenis makanan dan cara memakan sesuatu, cara berbicara, nilai dan moral yang sangat mendasar dalam diri seseorang; serta cara berinteraksi dengan orang lain”. Culture influences some aspects of the human life they are as the following: the way to think, to feel, to get dress, to eat some foods, to speak (the basic of morality value in human heart), and to interact with other people.

Manonggot – nonggoti is a word which comes from Simalungun language. In Indonesia language, the meaning is mengejutkan in English language it is shock or sudden surprise, fear, and worries someone by some ways like: shouting, beating and jumping, but according to Simalungun culture, manonggot - nonggoti isa tradition for the Simalungun society as a formal ceremony. This ceremony is done because a member of a family has something bad as like: disease, hasn’t got a job, hasn’t got a couple for marrying, hasn’t got a son or daughter, etc. Simalungun people believe that the bad things are caused by a wicked evil which follows the man or girl. So it is important to be manonggot - nonggoti or shocked for that person so that that wicked evil which follows the man or girl will directly go from the person body. Simalungun societies perform this ceremony by gathering all the family members and bring some traditional foods and sarong or ulos.

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As a daughter of Simalungun, the writer of this paper is interested in describing the ceremony of manonggot – nonggoti practiced by the society of Simalungun. According to the writer it is a unique habitation of Simalungun people which has a high culture value and many norms to be known by the public society. So everyone who read this paper will know, understand, and more aware about beliefs and traditions of Simalungun culture in our country.

1.2 The Problem of the Study

Based on the background above, the background of the study as the following:

1).What is the meaning and the function of the ceremony of manonggot – nonggoti practiced by the society of Simalungun?

2).What are the symbolical meanings of foods and sarongs (ulos) that needed at the ceremony of manonggot – nonggoti?

1.3 The Objective of the Study

The first objective of this study is to describe and explain the meaning and the function of the ceremony of manonggot – nonggoti practiced by the society of Simalungun and the second to explain the symbolical meaning of food and sarong that needed at the ceremony of manonggot – nonggoti culturally.

1.4 The Scope of the Study

The scope of the study is focused on describing the ceremony of manonggot - nonggot practiced by the society of Simalungun, which located in Simalungun atas especially in Simalungun restrict of Silimakuta.

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1.5 The Significance of the Study

Theoretically, the significance of this study is to maintain the essence of adat simalungun through the ceremony of manonggot – nonggoti, as one tradition in simalungun culture culturally. This ceremony has an important value to the people who will be shocked (disonggoti) to have a better life and future. This study can explore the meaning and the function of the ceremony of manonggot – nonggoti as a tradition of Simalungun to be known widely both academically and personally.

1.6 The Methods of the Study

The writer got data from library research by reading, writing, and describing it is done by reading some books (Simalungun, society, culture, and tradition) asking informant, and searching by internet. From the method, the writer got the descriptive qualitative methods that supposed the explanation, the interpretation, and taking the conclusion.

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2. REVIEW OF RELATED LITERATURE 2.1 History of Simalungun People

Simalungun people believe that firstly they came from outside of Sumatera Island or across the seas exactly in Simalungun’s folklore was told that they came from Banua Holing (India Island). Base on Simalungun spoken hereditary source,

Simalungun term comes from Simalungun language it is “sima-sima” and

“lungun”. Sima- sima means “something which is missed” or “lone”.

Simalungun folklore told that once upon a time, at Nagur kingdom’s moment, this region ever faced danger Cholera disease. According to Simalungun people, that disease came from god’s curse (Simalungun god) and that disease had killed many Simalungun’s people.

Because of that, Simalungun people had to evacuate outside of Nagur kingdom. They went to across Toba Lake, Simalungun people called this lake as Bah Sibong-bong because they believed that the water of this lake could cure the Cholera disease and they used the water as a charm for “Sampar Evil” who caused the Cholera disease. The name of the region which they stayed for few years was called “Samosir” in Simalungun language they said “Sahali misir”or once travelling.

After some years, all the refugees thought that Nagur kingdom had been safe from the death disease, so they went back to Nagur kingdom and they saw that that region had been lone, they missed the region (malungun), they also realized that the region left archeological remains or “sima-sima”. That is why up

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But other source tells that the original Simalungun people refused that they came from Tapanuli Batak great grandfather as Toba Batak statement in Batak tarombo (Batak geneaology). Simalungun people believed that their great grandfather came from “dipar” across the seas exactly from Banua Holing (India Island). This coming was divided into two phases. The first phases called as

“Simalungun naparlobei (proto Simalungun)” or the first Simalungun. They

arrived to the east or the region of Simalungun at this time. Before it, they had passed Assam region in the east India, through Birma or Nyanmar, next to Siam region and Malaka, then they acrossed to east Sumatera in Batubara regency.

This old Simalungun people stayed around the east coastal area exactly in Serdang Bedagai and Batubara. They established the first kingdom, this kingdom was called Nagur kingdom. The first king in this kingdom was “Datuk Manik-

Manik”. “Da” means “the man who has” and “manik” means “power”. This was

the first surname which authorized in Simalungun region. Finally the generations of the first king established Siantar kingdom around 24th century which we have known as Siantar city at this time.

By the time there was a big problem appeared in this Nagur kingdom. Some of the battle commanders did relatives battle on each other. After some months the commanders realized that it could make them broken, finally they were having peace. Then they were together to face their enemies who came from India land. After they having peace they formed four surnames in Simalungun, base on Nagur commander. They were as follows: king of Banua Purba, Purba means east as the king in the island of Dolog Silou, Panei, Purba and Silimahuta.

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King of Banua Sabou Parna Bolon as Saragih surname, Saragih means the man who created all the regulations as the king in the island of Raya, Tebing Tinggi (Serdang Bedagai) and Tanjung Morawa (Deli Serdang). Next was the king of Saniang Naga or Sinaga, as the king of Batang Gio. It means the king who had the authority at all the seas and as the king in this region. The last the king of Nagur kingdom was Damanik as the great king among this three surnames. They formed four main surnames in Simalungun region, it were constracted as Si, Sa, Da, Pur, they were as follows: Sinaga, Saragih, Damanik, Purba. These four surnames were the first surnames in Simalungun region since the first time. Each of these surnames can’t marry the same surname.

The second phase was called as: Deutro Simalungun or young Simalungun. On last time there were many other ethnic groups who came from Samosir and Toba region came to Simalungun land as workers or “Parombou Simalungun”. These workers had to admit that they were Simalungun people and be in one of fourth Simalungun surnames, because the king in Simalungun glorifies the Simalungun nationality and the people who admitted that they were Simalungun would be given some lands by the king.

So this time the people calls this Deutro Simalungun as they who “ marahap Simalungun” or they who have the sense belonging of Simalungun, they come from other ethnic group, they admit that they are Simalungun, they use Simalungun language, they love Simalungun cultures, traditions and they do it in their daily live.

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2.2 The Relationship of Tolu Sahundulan Lima Saodoran with Kinship of Simalungun People

By lineality way, Simalungun societies consist of four main surnames which have patrilineality exagamus character namely: Sinaga, Saragih, Damanik, Purba. While by affinitily way, Simalungun society is managed by a social structure which called as Tolu Sahundulan Lima Saodoran. It means that three person in the same position when have a sit and five person in the same way when walk. Tolu Sahundulan means: Sanina, Tondong, Boru. Sanina means brothers or sisters from our family. The first meaning describes a family relationships is still close like oppung or grandfather. The second meaning describe a genus of large families in a same clan and have a close relationship. The function of Sanina in the system of kinship is a helper for one family in same clan if one of them has a role as host.

Second is Tondong they should be respected by Boru in daily social relation as well as custom, because their status is the giver if wife (wife givers). The inside is bride’s parents and the wife giver. Third is Boru or the opposite of Tondong. The function of Boru as “siloja – loja” part because they act as the main officer in wedding ceremony and other ceremonies. And also “Boru” parties should be the greatest benefactor of “Tondong” parties for. Thus the third component that merges in “Tolu Sahundulan” that applied in a wedding ceremony, decorum guidelines for living the point of the philosophy that are:

“Sanina pangalopan riah, Tondong pangalopan podah, Boru pangalopan gogoh”.

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services. These third elements have to come and participate in Simalungun small custom ceremony.

Lima Saodoran consists of the third elements from Tolu Sahundulan and two more elements they are as follows: Tondong, Sanina, Boru, Anak boru mintori, and Tondong ni tondong. The third elements of Tolu Sahundulan have explained above, so the fourth is Anak boru mintori means a boy who marries with a girl. They have the same surname of mom, for example their mom surname is Saragih of course their “Tulang” or their mom’s brother/uncle is Saragih too. So this boy will call Tulang to the girl’s Tulang and the boy will be as Anak boru mintori in his wife’s Tulang family. And the last the fifth is Tondong ni tondong. Tondong ni tondong means a Tondong who has the same surname with his own surname. For example a boy who called Anto Saragih has a Tondong he is Budi Purba and Budi Purba has a Tondong he is Dodi Saragih so Dodi Saragih will be Tondong ni tondong of Anto Saragih.

That is why Tolu Sahundulan Lima Saodoran is an important social structure in Simalungun. These five elements have to come and participate in Simalungun big custom ceremony. These five elements that stand on its own will not have a meaning, but it should work together with each other recently produce benefit that intens.

2.3 Uppasa or Uppama

Uppasa or uppama is one of Simalungun culture. Base on Simalungun point of view, uppasa or uppama is a traditional poetry which often uses to show

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Thisis because both have the function as follows: giving advices, prayers, recognitions, wishes, laws, thanks, describing human nature to satirize the behavior of someone, democracies, guidelines, and blessings.

How importants and how deep meanings of Simalungun uppasa and uppama in each custum event, this uppasa or uppama usually said when Simalungun people gives traditional foods to someone. There must be at least one uppasa or uppama spoken and when uppasa or uppama spoken there’s a hope also the expectations of the audience, then it will be answered “aima tongon” or hopefully so. Here are some examples of Simalungun uppasa or uppama:

1). Advice uppasa

Sapangpang ma timbahaou Ulang be irigat

Atap lepak hanami marparlahou Ulang be naming idingat

Means: do not remember the others fault, try to forgive them. 2). Hope uppasa

Sogop ma bitik-bitik Bani ratting takkolam Malum ma naborit Tambahma passarian

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3). Thanks uppasa Tubuh ma gatap I bona ni nakka

Diatei tupa ma batta ganup Nassiam na dob marloja-loja

Means: saying thanks for them who have done some tasks for a family. This Simalungun uppasa or uppama is similar with Indonesia namely one verse consist of four lines, has rhyme AB,AB or AA,AA, has first two line of pantun and has third four lines of pantun.

2.4 Adat values of Simalungun People

The experts have agreed that the cultural elements of material that are as the following: language system, economy system, technology, organization, religion system, art and knowledge. Every culture is generally at least consist of three forms, the first form of culture is a set of ideas that often called the complex notion, the second existed as the number of patterned behavior called complex activities, and the third the existence of culture as a collection of objects and in America meaning called the work of culture.

Simalungun as one of Batak ethnic group also can’t be separated from the cultural elements of material and the cultural form. Base on Simalungun culture workshop result, they made and decided Simalungun philosophy system, they are as follows: “Habonaron Do Bona” means the truth is the most important thing. This philosophy has made as Simalungun regency symbolical motto. And one

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motto. Besides it, Simalungun culture philosophy can be found in Simalungun Adat namely: “Tolu Sahundulan Lima Saodoran” as like has explained in the point 2.2 above they are as follows: Tondong, Sanina, Boru, Anak boru mintori, and Tondong ni tondong.

So here are the Simalungun cultural elements of material and cultural form according to Simalungun society point of view:

1). Kinship

Simalungun kinship includes the relationship primordial interest, affection on the basis of blood relationships, harmony of Tolu Sahundulan Lima Saodoran (Tondong, Sanina, Boru, Anak boru mintori, and Tondong ni tondong) related links kinship by marriage, clan solidarity and others.

2). Religi

Simalungun religi system includes religious life traditional that came later which menage its relationship with the creator and its relationship with human and their environment.

3). Appellation

Appellation is a calling for the family’s member. In Simalungun appellation has function to explain the members of family who are the closer family or the far family also to explain the lineage of the family. There are some appellations in Simalungun, they are as the following:

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Oppung : grandfather

Inangmatua : grandmother

Inang : mother

Bapa : father

Anggi : young brother or sister

b). Tutur Holmouan (Group Appellation)

This group appellation is an appellation which uses for them who admit that they are in the same decline and great grandfather, for example:

Oppung nini : father of our grandfather

Bapatua : brother of our father

Tulang : brothers of our mother

Inang matua : wife of bapatua

Panogolan : nephew or niece

c). Tutur Natipak (Honor Appellation)

This appellation is a calling to our closer families as our honor to them, for example:

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Baya : you, a calling to our friend girl and sisters.

Ambia : you, a calling for the boy, it can be used to his friends or his brother.

Ho : you, a calling to the person who is younger than us.

4). Clan

Simalungun has four main clan, they are as the following: Sinaga, Saragih, Damanik, Purba, but there are some renewal clans which come from other clans and other ethnic that can be classified to these Simalungun four main clans, they are as follows:

1). Purba is same with: Tambak Dasuha, Sidadolog, Sidagambir, Pakpak, Girsang, Tambun Saribu, Sigumonrong, Siboro, Tanji Silangit, Tondang, Manorsa, Tuah Sihala, etc.

2). Saragih is same with: Garingging, Sumbayak, Sidauruk, Turnip, Simarmata, Sitio, Dajawak, Sitanggang, Munthe, Simanihuruk, Sidasalak, Sijabat,etc.

3). Damanik is same with: Rappogos, Ambarita, Tomok, Gurning, Cholia, Sarasan Usang, Malau, Limbong, etc.

4). Sinaga is same with: Bonor, Appuratus, Uruk, Sidasuhut, Sidalollogan, Simandalahi, Simanjorang, Simaibang, Sidahapitu, Porty, Dadihoyong Hataran, Dadihoyong Sinabodat, etc.

There are also some clans from other ethnic group who admit that they

“marahap Simalungun” or they admit that they are Simalungun, love and do

Simalungun culture in their daily live, they are as follows: Silalahi, Sipayung, Sitopu, Lingga and Haloho.

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5). Adat Value in Marriage

Adat or culture that Simalungun societies do in marriage as the following:

1). Parpadanan ni naposo: take a dating.

2). Mambere goloman: engaged in this moment the boy gives a thing to a girl as usually ulos or sarong.

3). Horja paima pajabu/ patappe parsahapan: first meeting of the family to

discuss the planning of the next ceremony.

4). Pajabu/ patappe parsahapan: second meeting of a family to discuss the plan of the wedding party.

5). Manggong: the third meeting of the family to discuss more about the wedding party.

6). Horjahononkon ni parboru pakon paranak mandapotkon paima pesta mangalo boru: fourth meeting of the family to discuss the duty of the bride and bridegroom parents before the wedding party.

7). Mamboan indahan paralop (mangalop boru): the fifth meeting of the

bridegroom family to fetch the bride from her parents by bringing some traditional foods.

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9). Pardas ni panganten i rumah ni paranak: a ceremony of hailing the bride in the bridegroom family.

10). Paulak goloman: the bride gives back the ulos given by the bridegroom when they were engaged.

11). Ranggini pesta dob hossi roh boru (paranak): the gratitude ceremony for the wedding party.

12). Paulak panaru: The gratitude ceremony for the bride’s maid.

13). Manaruhon indahan si opat borgin: the gratitude ceremony by the bride’s family by bringing some traditional foods to the bridegroom family after four days of marriage.

14). Paulak limbas: The visiting ceremony by the bride, bridegroom and

bridegroom family’s to the bride’s family after eight days of marriage.

15). Patandangkon hurumah ni tulang: the visiting ceremony for the bride and bridegroom to the house of the bridegroom Tulang.

16). Pajaehon niombah: the ceremony of the bridegroom parents let the bride and the bridegroom have their own house because before they live with the bridegroom parents.

6). Adat value in the death

In Simalungun culture, they devide the death into some groups, they are as the following:

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Matei manorus : died in the age of 0 – 5 years old.

Matei dak-danak : died in the age of 5-12 years old.

Matei marlajar garama/anak boru : died in the teenager in the age of 12- 17 years old.

Matei garama/anak boru : died in the age of 17-30 years old and hasn’t got

married.

Matei sari matua : Died in the age of 30-55 years old, has got married, has

had some children, but none of the children got married.

Mater sayur matua : died in the age of 55-75 years old has got married, has had some children, all his/her children have got married, and has had some grand children.

Matei layur matua : Died in the more than 75 years old has got married, has had some children, all his/her children have got married, has had some grand children and has had great grand children.

So here some ceremonies that Simalungun society do when they have the culture ceremony of the death:

1). Inform the death news to Sanina and Boru.

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5). Making short briefing to talk about the death ceremony.

6). Giving the bleach material to Tondong.

7). Giving the bleach material to other families.

8). Making a first dig in the tomb.

9). Making the case to the dying person and dig the tomb by other family.

10). Have discussion with the around society.

11). Ringing the Simalungun Gondrang.

12). Have a traditional dance.

13). Giving salt to the dying person.

14). Hailing the Tondong arriving.

15). Entering the dying person to his/her case.

16). Tondong and other families putting ulos or sarong into the case of the dying person.

17). Have lunch together.

18). The death ceremony by all the families and the societies.

19). Making work ship.

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21). Burial ceremony.

22). The ceremony after the burial.

23). Counting the burial’s fee.

24). Dividing the dying person’s things like: heritage, clothes, lands, gold, etc.

25). Closing ceremony.

7). Ulos (sarong)

In Simalungun culture and tradition, ulos is the thing which has to be present in every culture ceremony, because according to Simalungun point of view, as the general function of sarong to give warm and to protect the users, so this ulos has functions give welfare and blessing to the users. So Simalungun society has some kinds of ulos, they are as follows:

1). Ulos Ragi idup

2). Ulos Ragi sapot

3). Ulos Ragei panei

4). Ulos Si ipput ni hirik

5). Ulos Batu jala

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8). Ulos Hatirongga

9). Ulos Tampunei

10). Ulos Tapak satur

11). Bulang

12). Ulos Suri-suri

13). Ulos ragi hotang

14). Ulos Simakkat- ankkat

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3. THE CEREMONY OF MANONGGOT-NONGGOTI

3.1 The meaning and the function of manonggot – nonggoti for Simalungun society

Manonggot – nonggoti is a habitation of Simalungun society, this habitation also is regarded as a formal tradition. This ceremony is done because a member of a family has something bad as like: disease, hasn’t got a job, hasn’t got a couple for marrying, hasn’t got a son or daughter, etc. Simalungun people believe that the bad things are caused by a wicked evil which follows the man or girl. So it is important to be manonggot - nonggoti or shocked for that person without knowing by him/her so that that wicked evil which follows the man or girl will directly go from the person body. Simalungun society believes that the wicked evil delay the person’s success.

Besides it, Simalungun society also believe that this ceremony is done because there is a family member wants and dreams so that the member of their family who has the trouble or problem will be “isonggoti” or shocked soon by giving traditional food, ulos, and jewelry. Next that family’s member who wants and dreams it, will tell about his willing or dream to the parents of the trouble person. Then the parents will tell it to their Tondong, if the trouble person has not parents anymore, so the person who wants and dreams it, directly tell it to the trouble person Tondong or uncle.

Based on Simalungun society believing, by doing this ceremony the wicked evil which follows the trouble person will go away for the trouble

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etc, but really the trouble person doesn’t get it directly after the manonggot-nonggoti ceremony is done. It needs a process depends on the condition, it can be sooner or longer. So these are the functions of manonggot-nonggoti when the Simalungun people do this ceremony.

This ceremony includes a small Simalungun culture ceremony, so it just needs Tolu Sahundulan elements to discuss about this ceremony namely: Tondong, Sanina, Boru, when Tondong has known the information about manonggot-nonggoti ceremony, so he will also inform and discuss it with his Sanina, Boru and the family of the trouble person. They will discuss and plan the ceremony that will be done. Here are some plans that they are going to do and discuss:

1). Deciding the goal of the manonggot – nonggoti ceremony 2). Deciding day/date of the ceremony

3). Deciding traditional foods, ulos and jewelry which should be prepared and asking the family member who will prepare it.

4). Deciding the family member who will lead the ceremony 5). Making the finance list for that ceremony

After all those things have been discussed well, so each of the family members who has his/her own duties will do it as like have discussed before. When the day of the ceremony is coming, Tolu Sahundulan elements and other families will come to the trouble person’s house without knowing by his/her before. When arriving in the trouble person’s house, the master ceremony of that manonggot-nonggoti ceremony will begin to lead the ceremony. The ceremony

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will be started by a member of a family throws some hulled rice from the front door up to the prepared room for that ceremony and says: horas, horas, horas.

The Tolu Sahundulan elements with other family’s member have brought all the things which will need in the ceremony and they will sit down in the prepared room for that ceremony. They will begin the ceremony, the ceremony as the following:

1). Opening pray

This prayer is led by the MC of this ceremony to say thanks to The Almighty God for every His blessing and opportunity that given by our God so this ceremony can be done well.

2). Giving betel to the trouble person

Tolu Sahundulan elements and other family members will give some betel to trouble person. As usually the trouble person will sit in the middle position then the family will come to him/her one by one, give the betel and say:

“on ma napuran nami hubamu, roh hanami hu rumah on mamboan sipanganon, halani arap do uhur nami malum ham humbani naboritmu , podas dapotan horja, podas dapotan jodoh”. Or this is our battle for you, we come to your house, bring some traditional foods because we hope that you can be cured soon from your disease, you can have a job soon, you can get a son or daughter soon (choose one depends on the person’s situation).

3). Giving the traditional foods to trouble person

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and give it one by one. The first traditional food that they will give is a bowl of Anggir or a small fragrant citrus with some water and a little salt in the bowl. The second is dekke sayur or gold fish cooked by some cooking spices offered in Simalungun feast. The third is Dayok na binatur or a chicken cooked by some cooking spices offered in Simalungun feast. The fourth is Nitak gabur it is pounded rice flour with fried coconut without oil and sugar derived from arenga. The fifth is a bunch of banana, a green coconut and some Simalungun traditional leaves. Really all these traditional foods finally will be enjoyed by all the family members but firstly it should be enjoyed by the trouble people.

After this Tolu sahundulan element exactly Tondong will give the trouble person a “rudang” it is the flower of Areca nut and it is shaped like a crown and it will be put in the trouble person’s head. Then the Tondong will give ulos for the trouble person it is Bittang Maratur ulos and cover the trouble person’s body with that ulos. Finally the Tondong will give the jewelry it is a gold ring but it depends on that family they can give a gold bracelet, a gold necklace, etc. The gold ring will be put in the trouble person’s finger.

4). Have lunch together

After giving that’s all the families will sit back to their first place and have a prayer for those foods and having lunch together because this ceremony usually done in the good day, Simalungun society believe that they will receive many blessing if they do it in good day.

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5). Mangappu

At this moment the trouble person will give thanks speech to all families who have prepared and done this ceremony.

6). Closing pray

This prayer will be lead by the trouble person. 7). Family’s talk time

3.2The symbolical meaning of foods and ulos

There are some traditional foods that given in the manonggot-nonggoti ceremony, they are as the following:

1). Anggir

It is a small fragrant citrus with some water and a little salt in a bowl. Usually Simalungun society drink it and wash their face by the water of this Anggir. Simalungun society believe that this Anggir can clean the person from the wicked evil which follows the person.

2). Dekke sayur

This dekke sayur is a gold fish cooked by some cooking spices offered in Simalungun feast. This fish is given because as we know that goldfish is like a coin of gold which has highly valued material which is expensive in its price, goldfish has beautiful color like gold so, it will becomes the trouble person’s expectation for a better life.

3). Dayok nabinatur

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such as to protect the generation, cooperative willingness not to be selfish, to a wake man for working in life that all properties owned by chicken . Thus, Simalungun people understand the meaning of life through applying life of way chicken philosophically.

4). Nitak gabur

It is a Simalungun traditional food which made by pounded rice flour with fried coconut without oil and sugar derived from arenga. It tastes sweet and very soft. So is like the Nitak gabur which is sweet and soft so Simalungun people hope whoever consumes it he/she will have sweet life and good money income. 5). A bunch of banana, a green coconut and some Simalungun traditional leaves.

A bunch of banana will be a desert for the trouble person and all the families, but the green coconut and some Simalungun traditional leaves will be use as medicine for the trouble people. Specially the Simalungun traditional leaves, it will be boil and the boiled water will be use to clean all the trouble’s body from the wicked evil when he/she take a bath.

6). Rudang

It is the flower of Areca nut and it is shaped like a crown and it will be put in the trouble person’s head. Generally the crown is given to them who have a throne or kingdom as a king or queen so do the trouble person he/she is a king or queen for his/herself. So by giving this rudang Simalungun people believe the trouble person will manage his/her own self well.

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7). Ulos

Ulos that given in this is bittang maratur it means that this ulos called Ulos

panonggot namely ulos which often give if Simalungun society have the

ceremony of manoggot-nonggoti so that the trouble person can have his/her success.

8). Jewelry

The jewelry that often gives in this ceremony is gold because like a gold which has bright color, so Simalungun hope that the user will have a bright life and future.

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4. CONCLUSION AND SUGGESTION 4.1 Conclusion

Manonggot-nonggoti is Simalungun culture ceremony which has function to chase away a wicked evil from someone’s body. Simalungun society believe that someone’s failure caused by the presence of the wicked evil to someone’s body. Basically, the culture ceremony of Manonggot-nonggoti is a ceremony of requesting prayer to the God and this ceremony attended by Tondong, Sanina, Boru and other closer families. Tondong has a role as the blessing giver so the ceremony can run well, Boru has a role as strength to prepare all the things which needed in that ceremony, Sanina has a role as a genuine supporter in the family.

The kinship necessary in sense of a good relationship, between Tondong, Sanina, Boru is a strength in manifesting the desires so that the wicked evil can go out from someone’s body who get “manonggot- nonggoti” or shocked. Basically the function of the ceremony of Manonggot-nonggoti is to indicating someone success is also the success of all the family.

4.2 Suggestion

This paper can be categorized as a cultural study of a certain ethnic group of Batak tribes in term of Simalungun Batak. This paper gives description about one of Simalungun culture it is the ceremony of manonggot-nonggoti and the goal of this paper so that the readers can understand this ceremony as Simalungun culture heritage. By understanding the cultural values of an ethnic is the way to find out the heritage handed down by old generation to young generation. The old has come in advance to see what life is that can be learned by the young as a cultural heritage. Thus this paper can be applied as a starting point to dig the

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cultural heritages from different ethnic groups. It is said like that because this paper has not been fully representing the whole cultural sense of Simalungun ethnic. There are some other values that needed learning academically and culturally. Hopefully, that this paper can be used as one of the references for them who want to learn more about the ceremony of manonggot-nonggoti.

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Sembiring, Matius. 2014. Buku Pedoman D-3 Study Bahasa Inggris. Medan: Sumatera Utara University, Faculty of Culture Study.

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Seolaeman, Munandar. 2001. Ilmu Budaya Dasar. Bandung: PT. Refika Aditama. Sinaga, Salmon. 2008. Adat ni Simalungun. Pematang Siantar: Partuha Mahujana Simalungun.

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Simalungun. Pematang Siantar: Partuha Maujana Simalungun. Surachmad, Winarno. 1982. Pengantar Penelitian Ilmiah. Bandung: Tarsito. Suryabrata, Sumadi. 2002. Metodologi Penelitian. Jakarta: Raja Grafindo Persada. Sulasman and Setia Gumilar. 2013. Teori-teori Kebudayaan. Bandung: Pustaka Setia.

University, Oxford. 2008. Oxford Dictionary. New York: Oxford University Press.

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APPENDICES

These are the pictures when the family members give betel to family member who has a trouble.

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These are the pictures when Tondong, Sanina, Boru give the traditional foods

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These are the pictures when Tondong, Sanina, Boru give rudang, ulos, and jewelry

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