The Ideas Found in Ceremony of Calling Ghost Karonese

THE IDEAS FOUND IN THE CEREMONY OF

CALLING GHOST KARONESE

A PAPER

BY

NATALIA SEMBIRING

REG. NO : 092202025

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDIES

UNIVERSITY OF NORTH SUMATERA MEDAN

It has been approved by Supervisor,

Dra.Persadanta Br.Karo,M.Hum NIP.1960204198601 2 001

Submitted to Faculty of Culture Studies,University of North Sumatra In partial fulfillment of the requirements for DIPLOMA (D-III) in English

Approved by

Head of Diploma III English Study Program,

Dr.Matius C.A Sembiring,M.A NIP:19521126198112 1 001

Approved by the Diploma III of English Study Program

Faculty of Culture Studies,University of North Sumatra

Accepted by the Board of Examiners in partial fulfillment of the requirements for

the D-III of Examination of the Diploma III English Study Program, Faculty of

Culture Studies, University of North Sumatra.

The examination is held on……..2012

Faculty of Culture Studies, University, of North Sumatera Dean,

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

Board of Examiners Signature

1. Dr.Matius C.A Sembiring, M.A ( Head of ESP) 2. Dra. Persadanta Br. Karo, M.Hum ( Supervisor) 3. Drs. Siamir Marulafau, M.Hum (Reader)

AUTHOR’S DECLARATION

I am NATALIA SEMBIRING, declare that I am the sole author of this

paper.Except where the references is made in the text of this paper, this paper

contains no material published elsewhere or extracted in whole in part from a

paper by which I have qualified for awarded another degree.

No other person’s work has been used without due acknowledgement in the main

text of this paper. This paper has not been submitted for the award of another

degree in any tertiary education.

Signed : …………. Date : 2012

COPYRIGHT DECLARATION

Name : NATALIA SEMBIRING

Title of Paper : THE IDEAS FOUND OF CALLING THE GHOST IN SOCIETY KARONESE

Qualification : D-III/ Ahli Madya Study Program : English

I am willing that my paper should be available for reproduction at the discreation

of the Librarian of the Diploma III English Study Program, Faculty of Culture

Studies, University of North Sumtra on the understanding that users are made

aware of their obligation under law of the Republic of Indonesia

Signed : Date :

ABSTRAK

Suku Karo adalah salah satu Suku Batak di daerah Sumtra Utara yang berbeda di dataran tinngi Tanah Karo. Suku Batak sendiri terbagi atas lima Sub Suku, Yaitu: Batak Karo, Batak Simalungun, Batak Mandailing dan Batak Pak-pak. Dan setiap kelompok masyarakat mempunyai jenis upacara Kebudayaan dan upacara religi yang berbeda dengan kelompok masyarakat lainya. Proses dan pelaksanaan juga berbeda-beda antara satu dengan yang lainya. Hal ini menunjukan bahwa banyak sekali aneka jenis upacara kebudayaan yang terdapat di Indonesia. Seperti halnya upacara Calling The Ghost. Yang terdapat pada masyarakat Karo. Upacara Calling The Ghost adalah upacara yang dilakukan pada keluarga yang salah satu anggota keluarganya telah meningal dunia.dan dilakukansetelah selesai penguburan pada malam harinya Roh atau( Tendi) dipanggil melalui Guru Sibaso. Metode yang digunakan dalam menyusun dan mencari informasi di Internet. Penulis berharap melalui kartas Karya ini Para pembaca akan mengerti tentang Kebudayaan orang Karo pada Zaman Dahulu. Dan Zaman Era Globalisasi ini Suku Karo sudah memililiki agama dan keprecayaan masing-masing naka Calling The Ghost sudah jarang dilakukan di Masyarakat Karo.

ABSTRACT

Karo tribe is one of Batak ethnic in North Sumatera that Live around Karo highland Batak ethnic groups consists of five ethnic groups, there are : Toba Batak, Karo Batak, Simalungun Batak, Mandailing Batak, and Pak- pak Batak. Every social groups have with other social groups the process and the implementation are also different one other it is indicate that many different types of culture ceremonies contained in Indonesia.furthermore the Calling The Ghost ceremony in Karo Society. The ceremony is ceremony of Calling The Ghost conducted on one of the family Members of his family had died, and done after completion of burial in the evening called spirit through Guru Sibso. In writing this paper, the Writer applied two Method they are Library research, and browsed some references in Internet for further Information.

ACKNOWLEDGMENTS

Thanks to God for His mercy and glory to the Savior, Jesus Christ, for His

Love, Guidance in leading me during my study as well as the completion of this

paper.

In This opportunity, I would like to express my sincere gratitude to my supervisor,

Dra. Persadanta Br. Karo, M.Hum, For the support, encouragement, and for

guiding me in finishing this paper. Her patience and welcome council have had

many valuable constructive suggestion. And also I would give thanks to my reade

Mr.Bahagia Tarigan,M.Hum.

I would like to express my sincere gratitude to the Dean of Faculty of

Letters, Dr.syahron Lubis, M.A, and the head of Diploma III English Study

Program, Dr.Matius C.A.Sembiring, M.A. who had given me great deal of

knowledge from the time I entered the faculty to the presence this paper. And I

also would say thanks to my lecture for the valuables guidance, precious thoughts

and knowlwdge throughout my academic years.

My hearties and deepest gratitude are due to my beloved mother,Kasta Br

Sinulingga,my Father, Kembaren Sembiring, Bpk Pengelayasi Ginting, Bpk

Taman Tarigan, My Aunt Jendalit Br Purba, Lidia Br Sinulingga and My sister

Fifi Sumanti Br Sembiring,Brother Lim ping Lung(koko) and all my families for

My sincere and warm thanks are also devoted to my close friends, Siska

Pintasari, Emi, Ides, Nisa, Novita sari,Yuyun, Marsal, and Ira wanti, and special

thaks to Firman Ginting , * I love u * who always support and give me advices as

long as my study and finishing my paper, and for my true friends, who always

give me attention during my study., Finally, I realize that this paper is still far for

being perfect.Therefore advice, constructive-critics, and suggestion aimed at this

papar will be warmly welcome and highly appreciate

Medan, July 2012

The Writer

Natalia Sembiring Reg.No.092202025

TABLE OF CONTENTS AUTHOR’S DECRATATION

COPYRIGHT DECRATION

ABSTRAK ... i

ABSTRACT ... ii

ACKNOWLEDGEMENTS ... iii

TABLE OF CONTENTS ... v

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

1.2 The Problem of the Study ... 3

1.3 The Purpose of the Study ... 3

1.4 The Method of the Study ... 4

1.5 The Reason for Choosing Topic ... 4

1.6 The Scope of Stusy ... 4

2. A BRIEF DESCRIPTION OF KARO BATAK SOCIETY 2.1 The Religion ... 5

2.2 The Karo Society ... 10

2.3 The Kindship of Karo Tribe ... 12

2.4 The Karo Language. ... 14

3. THE CEREMONY OF CALLING THE GHOST FOR KARONESE 3.1 The Meaning in Song Ritual of Calling The Ghost ... 17

3.2 Guru Sibaso on The Society Living of Batak Karo Ethnic ... 19

3.3 What are The Benefits of Calling The Ghost for Karonese ... 21

3.4 Process of Calling The Ghost ... 23

4. CONCLUSION AND SUGGESTION 4.1 Conclusion ... 24

4.2 Suggestion ... 25

ABSTRAK

Suku Karo adalah salah satu Suku Batak di daerah Sumtra Utara yang berbeda di dataran tinngi Tanah Karo. Suku Batak sendiri terbagi atas lima Sub Suku, Yaitu: Batak Karo, Batak Simalungun, Batak Mandailing dan Batak Pak-pak. Dan setiap kelompok masyarakat mempunyai jenis upacara Kebudayaan dan upacara religi yang berbeda dengan kelompok masyarakat lainya. Proses dan pelaksanaan juga berbeda-beda antara satu dengan yang lainya. Hal ini menunjukan bahwa banyak sekali aneka jenis upacara kebudayaan yang terdapat di Indonesia. Seperti halnya upacara Calling The Ghost. Yang terdapat pada masyarakat Karo. Upacara Calling The Ghost adalah upacara yang dilakukan pada keluarga yang salah satu anggota keluarganya telah meningal dunia.dan dilakukansetelah selesai penguburan pada malam harinya Roh atau( Tendi) dipanggil melalui Guru Sibaso. Metode yang digunakan dalam menyusun dan mencari informasi di Internet. Penulis berharap melalui kartas Karya ini Para pembaca akan mengerti tentang Kebudayaan orang Karo pada Zaman Dahulu. Dan Zaman Era Globalisasi ini Suku Karo sudah memililiki agama dan keprecayaan masing-masing naka Calling The Ghost sudah jarang dilakukan di Masyarakat Karo.

ABSTRACT

Karo tribe is one of Batak ethnic in North Sumatera that Live around Karo highland Batak ethnic groups consists of five ethnic groups, there are : Toba Batak, Karo Batak, Simalungun Batak, Mandailing Batak, and Pak- pak Batak. Every social groups have with other social groups the process and the implementation are also different one other it is indicate that many different types of culture ceremonies contained in Indonesia.furthermore the Calling The Ghost ceremony in Karo Society. The ceremony is ceremony of Calling The Ghost conducted on one of the family Members of his family had died, and done after completion of burial in the evening called spirit through Guru Sibso. In writing this paper, the Writer applied two Method they are Library research, and browsed some references in Internet for further Information.

1. INTRODUCTION

1.1 The Background of Study

Indonesia consists of island country in southeast Asia,comprising more

than 17.508 Islands. It has many specific culture and the system of belief. One of

the traditional aspects in our nation culture is the religion and the system of belief.

In the real life, the aspect has many functions that connected with culture values

and other aspects of cultere like polities, social matter, and Economic.

The diversity of culture in Indonesia can be seen form many aspects, like

customs, religious, ethnic and relantionship between individuals. One of the tribes

in Indonesia is Batak. The Batak ethnic groups consists of five Sub-ethnic groups,

there are Toba Batak, Karo Batak, Simalungun Batak, Pak-pak, Dairi Batak and

Mandailing Batak. Karo regency is Located about 77 km from Medan City the

capital of Nort Sumatera. The are of Karo regency is bouded by Mountain range

that is situated about 600-1400m above the sea level, spreading out to Bukit

Barisan area. The Temperature of Karo upland is quid coll, it is around 16 ۫◌-17 ۫◌c with the humidity around 28%. The rainy sason is longer that the dry season, the

firs rainy season stars from March to a May every years with rainfall around

1000-4000mm/ years. That is why Karo highland has wet tropical climate.

Geographically, Karo istricis situated between 2 ۫◌ 5 ۫◌lu-3 ۫◌ 19 ۫◌lu and 97 ۫◌ 55 ۫◌ Km in with the amount of people about 500.000 peoples Looking at the map of Nort Sumatra in eastern part of Bukit Barisan, we will see the location i Karo

1) The Northern part of Karo land borders on Langkat and Deli Serdang regency

2) The Southern part of Karo land borders on Dairi and Nort Tapanuli regency

3) The western part of Karo land borders on Southeast Aceh regency

4) The Eastern part of Karo land borders on Deli Serdang and Simalungun

regency

Karo district has many interesting place such as hot water bathing in

Debuk-debuk, Lau Kawar lake in Lau Kawar Village ( Simpang Empat

Subdistrict). The famous alies are Berastagi and Kabanjahe. Berastagi is one of

tourist town in Nort Sumatra that very famous for their agricultural products, such

as fruit, Vegetables, and beverage products that is Marquisa Juice Whce known

until the entire archipelago.

In Karo upland we can findsome of famous mountains is the pride of

Karonese Some of the are Locatedin the Nort, they are Barus mountain, Pinto

mountain, Sibayak mountain Simole and Sinabung mountain, in the south there is

Sibuaten mountain. In this district we also can enjoy the beauty of Sibayak

Valcano that is still active. This mountain is located on 2.127 m above the sea

level.

The meaning of Sibayak is a king, it means that Sibayak mountain is th

King Mountain according to karonese ancestor. Karo regency is most interested in

agriculture. Karonese society wa born as agricultural society, since years ago Karo

with some people or with their family plant the rice, corn, vegetables and fruits,

they go home on the afternoon, maybe at 05.00 pm.

Nowdays, as we know many of ethnic groups still belive in their

traditional beliefs athough they have the religion. Based on that statement, the

writer fell interested to discuss about the ideas the found in the ceremony of

Calling Ghost for Karonese that is one of the system of their belief

1.2 The Problem of Study

1) How do the Karonese practice to Call the Ghost?

2) What are the Values of Calling Ghost for Karonese?

Field research is a kind of researcher used by the researcher collect the required

data from some informans who are regarded representative to the whole

population. The population of This research is the society of Karonese.

1.3 The Purpose of Study

The purpose of writing this paper are :

1) To explain the readers about the processed of Calling The Ghost in karonese

2) To describe the readers about the benefit of Calling The Ghost for Karonese.

3) Writer as one of the requitments to get the certificate from the faculty Culture

1.4 Method of Study 1) Library research

Research is akind of research use to find related written texts

2) Field research

Fiel research is a kind of research used by the researcher collect the required data

from some informans who are regarded representative to the whole population

The population of this research is the society of Karonese.

1.5 The Reason for Choosing this Topic.

The writer has reason for chosing this topic. It is because this topic is new and

exciting, it has not been writing by any more anoe in D III English program

studies. The Proplem in this topic makes the writer fell Interested to discuss this

topic.

1.6 The Scope of Study

1.4 Method of Study 1) Library research

Research is akind of research use to find related written texts

2) Field research

Fiel research is a kind of research used by the researcher collect the required data

from some informans who are regarded representative to the whole population

The population of this research is the society of Karonese.

1.5 The Reason for Choosing this Topic.

The writer has reason for chosing this topic. It is because this topic is new and

exciting, it has not been writing by any more anoe in D III English program

studies. The Proplem in this topic makes the writer fell Interested to discuss this

topic.

1.6 The Scope of Study

2.A BRIEF DESCRIPTION OF KARO BATAK SOCIETY.

2.1 The Religion.

Subandi ( 2003) says that The Princes state of Indonesia is Pancasila

etymologically, pancasila comes from two words, that are panc and sila. Panca

means five and sila means stone, principle, and basic. So, pancasila is five

principles. The firs principle is “ Ketuhanan Yang Maha Esa”. It measn that there

is a belive to ward the single almonty God, who creates univeise and it’s contents.

There are five religion in Indonesia : Christian Chatolik, Cristian Protestan, Islam,

Hindu and Budha.

Before Christian, Islam, Hindu,and Chatolik spread to Karo land,

Karonese society belived in animism. Besid that there are still many gods nad

spirits that are realated to their forefather spirits. Whenever they need them, the

spirit can be called. The calling of the forefather spirit is holding ritual ceremony.

Where the spirit come through an intermediaryor shaman

Tarigan ( 2011: 21) says “ Agama perbegu/ pemena sampai sekarang dapat

bertahan di tnah karo, karena hukum-hukum agama bersumber dari adat istiadat dan sudah menjadi darah daging bagi masyarakat Karo”

Perbegu religion is one of system of belief of karonese they belive that

every people has soul( tendi), when somebody pass away their soul will change to

from Belanda Colonial. Guru in the point of view of Karonese has come

classifications and it will depend on her/his profesiency. Tarigan ( 2011: 66) says

that the kinds of Guru In Karonese are:

1) Guru Belin ( Mbelin)

The person who is able to ceremony kinds of disease.

2) Guru Penawaren

The person who is able make tradisional medicine.

3) Guru Pengarkari

The person who is able avoid misfortune in a family.

4) Guru Ngalok/( Ken)

The person who is able to care disease which is made by ather people and to

send back th disease to the sender.

5) Guru Erselisih

The person who is able to cure disease which is cause by soul-lost, in Karonese

it is known as Birawan.

6) Guru Siniktik Wari

The person who is able to read best day to do something, and the harm,can be

avoided.

The person who is able to call soul and become the medium to communicate

with the soul

8) Guru Sidualapis Pengenen Matana.

The person who is able to see Ghosts.

9) Guru Singoge Grek-gereken.

The person who is able to rad a phenomenon by using an egg.

10) Guru Ngeluncang.

The person who is able to do ritual of chasing away bad ghost from village.

11) Guru Pejinujung

The person who has a spirit to look after family in Karo language is called

Jinunjung. Or scientifically known as guardian-spirit. The traditional ritual in

Calling Ghost are also led by Guru, The name of guru than usually leads the ritual

is Perdewel-dewel/Kemulen Guru. Guru has a role to be the spirit medium in

ritual they lead. In common, Guru Sibaso/Pedewel-dewel dominated by woman

because in opinion of Karo the soul( tendi) of the woman is softer than man, it

makes the ghost gets in to body easir.

Before Hinduism, Islamic and Christian come in to Karo land area,

Karonese already had their own religion, it is called pagan ( perbegu). Perbegu

They belived that everything in the world, whatever it is real or not is the creation

of God( Dibata) that is known as Dibata Kaci-Kaci.

Dibata Kaci-kaci has three territories, they are:

1) Dibata Datas, Known as Guru Batara, Who authorizes the sky.

2) Dibata Tengah, Known as Tuhan Padukah ni Aji, who authorizes our earth.

3) Dibata Teruh, known as Diabat Banua Koling, Who authorizes low earh

In the past time, when the modern religion spread in Karo Batak, the people

rejectedit Nowdays, most of them belive in Christianity. They belive in Jesus

Christ as Human Savior. To get eternal the teaching.

Karo Batak Society adopts the Patrilineal sytem. Each members of the

society follows his or her hereditary family name. All sons and daughters use their

father’s can. After getting married, a daughter has no righ anymore to use her

father’s clan, but sons have to use their father’s clan forever, although they are

married or not.

Karo people belive that every soul of deatn body becomes ghost( begu).

Tarigan( 1990) says that In Karonese society, they are many kind ghost in their

society, such as the ghost that can help the peoples it is called Begu jabu, the

ghost that can disturb the people around the earth it is called Begu Darat, and

Begu Jenujung, it is for the special people and he or she has a strength, it is

different with another people ( he or he has six sense). Begu Jabu or Begu

Kade-kade (family) is the Ghosts of the people that have died, nears to the family. The

1) Begu Batar Guru is the ghost of the people that have died in pregnancy time,

it’s also called as Begu perkaku jabu/ begu penjamin keluarga.

2) Begu Bicara Guru is the ghost of the children that have died before the teeth of

the children yet grow.

3) Begu Si Mate Sada Wari is the ghost of the people that have died in one day,

not caused by the illness but he or she die suddenly ( get an accident, killed by

other people, die in a wato fight the enemy, die in defend the truth. etc.) The

people give the sacrifices for Begu Si Mate Wari so that they won’t disturb the

peoples it is usully called as begu perkakun jabu sipeteluken.

Begu darat is the ghost that can disturb the people around the earth, not

only their own but all peoples. The Kinds of Begu Darat are :

1) Simate kayat-kayaten, the ghost of the people that have died cause by the

illness for long time.

2) Begu Tungkup, the ghost of a girl that have died before married. All the people

should to respect to this ghost.

3) Begu Mentas, the ghost that come form another family ( not from the her

under thost, be towner)

4) Begu Menggep, this is the evil ghost, be there under the stairs of karonese

hous( teruh karang/teruh redan rumah)

5)Begu Sidangbela, the ghost of the pregnant woman that have died, be there

around the swaterworks.

7) Begu Ganjang, it is the most cruel ghost. This ghost ordered by the own of the

ghost to disturb another people.

8) Begu Sirudang Gara, the people ask this ghost to keep their farm, firs poll, so

that the other or the tehif can not steal.

9) Begu Manusia Si Enggo Mate, the ghost of every people that have died.

10) Begu Binatang Jinak( asuh-asuhen), the ghost of the name animals that have

died.

11) Begu Binatang Liar Si Enggo Mate, the ghost of the wild animals that have

died.

2.2_{Karo Society}

Karo society use Karo Language to communicate in their everyday lives.

So, it can be said that Karo ethnic communities are native speakers of Karo

language. Overall, more of Karo ethnic communities live outside of Karo regency,

but when it is viewed in a single regency the biggest population of Karo ethnic

communities live in Karo regency. According to the reality, everywhere they

reside they always use Karo language to communicate amongst Karo ethnic

communities Their loyalty of using Karo language is very high.

Karo communities who live in Karo regency, Deli Serdang, and Langkat

majority are farmers. They palnt palm, rubber, and pulses, they do not have

livelihood as fisherma eventhought they live in seashore. Moreover, some people

Generally, Kareo people who live in Karo regency farming by growing

wet rice and dry rice, fruit and vegetable. It is caused by natural support

circumstanceas, the fertile soil and cool air is accompanied by quite rainfall. Karo

ethnic communities that live Deli Serdang regency and Langkat generall are

rubber and oil palm farmers, despite there is also some people grow crops.

If it is seen by democracy viewpoint, we can find that cooperation degree

in a democracy of Karo people who live in Karo regency is higher that Deli

Serdang and Langkat, because in these two regwncies are not found Aron

anymore. Aron Karo means’a gropu of people who have common interest’. Or in

other words’s have ansimilar interest’. Aron have 10 to 25 people in one group.

Aron members do not distinguish the gender. They work with system. It means in

one day all of the member will work together in A’s field for 4 hour( 4 x 60”) for

one period ( starting from 8.00 from am until 12.00 1m).

During one day they have two stage time to work, they are four-hour in the

morning and four-hour in the afternoon ( from 1.00 pm to 17.00 pm). When the

A’s field can be completed during on stage then another stage may move to

another work place or to another member field. It is usually meadured by the

situation and condition will be set by the group leader.

2.3The Kindship of Karo Tribe.

Kindship is a term used by the society who use as the linguistic aspect to

society in the world has its own system in using the kinship. For example, the

English society uses the kinship terms as follows.

The terms of Karonese kinship are Husband, Wife, Father, Mother, Son,

Dauhter, Brother, Sister, Uncle, Aunt Father in Law, Mother in Law, Brother in

Law, Sisater in Law, Grand Father, Grand Mother, Grand Son, Grand Daughter

Nephew, Cousin. Great Grand Father, Great Grand Mother, Gread Grand Dauhter.

Kinship system have long held a central in the attention of anthropologists

and of all those concerned with the common and distinctive features of our human

social life. It is easy to see why this shoul be so. Human beings, everywhere and

always, with only minor exceptions, have lived in families. We have developed

our wider social institutions in conformity with, and sometimes in direct

articulation with, our patterns of family living. In particular, some of the most

complex intellectual achiements of human communities are the various symbolic

system which they have evolved for describing relations between kinsfolk and for

specifying what the content of these relation should be. The development and

perpetuation of these intricate schemes has scarcely been correclated with the

attainment of technical mastery over the natural environment, for some of the

societies most advanced technically manage with quite unimpressive system of

kinship.

Sembiring ( 2008) say that the very important thing in Karo Batak society is

Merga Silima, Tutur siwaluh and Rakut sitelu. Karonese has clan, called “ merga”

someone’s name nad also will inherit with “ bere-bere”, beru from their’s own

mother.

The clan ( merga) in Karo society consists of five groups, they are :

1) Sembiring : Milala, Depari, Busuk, Bunuaji, Brahmana, Colia, Gurukinayan,

Keling, Muham, Pandia, Pelawi, Pandebayang, inukapor, Tekang, Keloko, Kembaren, Sinulaki,Sinupayaung.

2) Perangin-angin : Bangun, Penggarun, Perbesi, Pinem, Sebayang,Benjerang,

Kacinabun, Keliat, Laksa, Manu, Namohaji, Pencawan Penggarun.

3) Ginting : Jadibata, Suguhen, Garamata, Gurupatimpus, Suka, Babo, Jawak,

Pase, Ajartambunan, Bears, Seragih, Capah, Tumangger, Munte, Manik.

4) Tarigan : Tua, Gerneng, Girsang, Gana-gana, Jampang, Pekan, Purba, Sibero, Silangit, Tambak, Tambun, Tegur, Bondang.

5) Karo-karo : Barus, Kaban, Sinuhaji, Purba, Kacaribu, Sinukaban, Samura,

Sukapiring, Sitepu.

Merga is the important thing in Karonese society life. It is very useful to express

one’s identify also its relation to find kinship system ( ertutur). In ertutur there are

some lining to find our position when we introduce each other. The lining process

or ertutur are :

1) Merga or Beru, is a family name that is inherited to someone from his father’s

family name or from generation to generation, and woman can not inherit to

3) Kempu ( perkempun), is a family a name that is inherited to someone from

mother’s bere-bere.

4) Kampah, is a family name from beru of great-grand parend( father’s

grandmother)

5) Binunag, is a family name that is inherited from father’s bere-bere.

6) Soler, is a family name which is inherited from beru of grandmother( mother’s

grandmother)

Tutur Siwaluh is the kindship system concept of Karonese society which is

related to introduction process ( ertutur) and it consists of eigh groups, they are

puang Kalimbubu, Kalimbubu, senina Sembuyak, senina sepemeren, senina

Sipengalon/ Sendalanen, Anak Beru and Anak Beru Menteri. In traditional

ceremony Tutur Siwaluh is the kinship system concept of Karonese society which

is related in introduction process( ertutur) and it consists of eigh groups, they are

Puang Kalimbubu, Kalimbubu, Senina, Sembuyak, Senina, Sipemeren, Senian Sipengalon/Sendalanen, Anak Beru, Anak Beru Menteri. In traditional ceremony,

Tutur Siwaluh can be divided into specific group depending on necessity in

traditional ceremony.

The other important things in kindship system of Karonese society is Rakut

Sitelu or Dalikan Sitelu. The meaning of Rakut Sitelu is sangkep Nggeluh ( the

completeness of life) for karonese society and it consists of three groups, they are

Kalimbubu,Senina/Sembuyak, and Anak Beru. Eventhough Karonese society can

be Kalimbubu,Senina/ Sembuyak, and Anak Beru, it depends on the situation and

2.2 Karo Language.

Karo language is a language which is spoken by the Karo ethnic group to

communicated in their daily life. This language is also quite different from the

other ethnic language because it can written in two ways, i.e. by using its own

orthography.

Language, no doubt, are powerfull and meaningfull although they cannot

be concretely be seen obviously when it is used as oral language if we compare

them to other tools of mechanics. They, that as language, however are used to

differentiate human being from animals, but it can seen if is used as written

language or sign language. They, that are language, however are used to

differentiate human beings from animals. We can imagine how great and

important a language is to the world in general and to its society in particular. We

really cannot guess what would happen to the world without language.

We know that language is adynamic kind of phenomenon, or on the other

hand we can say that a language is always developing or it never remains entirely

static. Language are always changing and the Karo Language is just as much

subject linguistic change as any other language.

Nicols ( 1984 : 23) has ever stated that any society whwrever they are in the world

and living languages are stratified in many different ways. People divede

themselves and each other into groups along line of class, status, and power. In the

language are stratified in their own ways. Thus they have groups along lines of

class, status, and power such as things as “ high” and ‘ low’ varieties.

According to Karonese society, they can devided in two categories :

Gugung Karo or Karonese that live in mountainous, especially in Karo regency

Langkat and Deli Serdang : Jahe Karo, the Karonese who live in coastal area,

especially in Deli Serdang and Langkat regency. Gugung Karo society regarded is

more consistnat in obeying the culture of Karo, but Jahe Karo society has a lot of

acception with the other culture around them, especially Malay ethnic group.

Sometimes many people make some mistakes in daily conversation such

as in Karo land identified by Karo district. Infact, Karo land is far large than Karo

regency, because Karo land overwhelms part of Dairi regency ( Tanah Pinem,

Gunung Sitember, and Tiga Lingga subdistrict), Deli Serdang district ( Lubuk

Pakam, Bangun Purba, Gunung Meriah, Sibolangit, Pancur Batu, Namorambe, Sunggal, Kutabaru, Hamaparan Perak, Tanjung, Bahorok, Selapian, Kuala, Binjai, and Stabat subdistrict), Southeast Aceh regency ( Lau Singala-gala, Lau

Deskati, Lau Perbunga, Lau Kinga, Simpa) They will go to work in young age

and after they getting the retirement they can enjoy their life with all that they

3.THE CEREMONY OF CALLING THE GHOST FOR KARONESE

3.1.The Meaning In Song Ritual of Calling The Ghost.

A ritual is any series of steps done in a specific and predetermined way for

the purpose of attaining an elevated mental state. It can be religious or it can be

cultural ( secular). It can be something that is performed by a large group, such as

a currch service, a small group or family. Ritual can be broken into four broad

catagories : celebration, change, connection and completion. The catagories are

helpful to see the ‘ what and why’ of ritual but they are not definitive and a ritual

for change may also have components of celebration and completion. All rituals

have some component of connection, with other people, with spirit beings with

nature, with the sacred tools and space used.

Why we sing? There are who say that to have a sing for collect thought, to

calm the soul, for tendon relax after to work hardly although in other hand, there

are who say that to have a sing will increase the pain of headache because to

found the “ toge-toge bernada” ( block note). But in this paper, the writer did not

study the right trick for sing, a right respired, aclearariculationor history of a song.

But the issue will studied bt the writer is the song in original religion ritual of

Batak Karo that played by woman shaman or known as Guru Sibaso. As well as

the original religion in Indonesia with various has ritual, especially to the séance

that known as be that related to the séance that known as begu. In the various

magic song of Guru Sibaso is song when called begu enter her body and to speak

to his family who still alive in the earth.

The writer interested to this issue because the ritual summon the spirit of

dead people in Karo people has not yet eliminated totally by the big religion

( Christian or Islam) that went to Karo. They are ( read : follower of Pemena

religion and the religion leader) still isolated as the “ marginal” community and

the ritual is conducted behind back. This ritual able to “ matching” the alive

people and the spirit of the dead people and there is sad meeting in the ritual that

had be ignored in long time.

3.2Guru Sibaso in The Society Living of Batak Karo Ethnic.

Guru is a designation for certain people who has specific skill in any

practice and traditional faith such as : to tell fortune, to prepare the ritual

ceremony, build a relationship to the mystic or spirit, treatment and headling the

disease, etc. Guru is assumed has detail knowledge about anything that related to

the living situation, collection of information. Historical expert, shaman, theology,

economist, and as encyclopedia that move among the Karo people. Guru collect,

register and use the knowledge in the society. Guru has an important role in the

social living of Karo people, because they know and take responsibility to

maintain the equilibrium between her self to another people and also between

human being and earth. For her big role in the social living of Karo people, a

of Guru with skill, but in this paper the writer focus to the women shaman that

known as Guru Sibaso.

Generally, Guru Sibaso is dominated by female. Female as Guru Sibaso

according to Karo people caused by tendi ( soul) of female is more delicated than

tendi ( soul) of male.This condition make their body easy for entered by magic

spirit ( begu). The destination of Si Baso an Guru Sibaso refer to her people as

subject with any skill, especially the word si, the subject who can invite the spirit

enter her body to make her possessed by a spirit. The word baso comes from word

of basoh means an activity to clean any thing water. In Karonese, basoh is sayas

erbasoh-erburih ( means to wash).

After possessed by a spirit, Guru Sibaso plays a role as medium between

alive people and the spirit that can not seen by eye. Guru Sibaso recognize her self

as “ bridging” “ Arah kita nari iya reh, kita pasarna, adi lalit pasarna la banci ia

mentas reh” ( through us he come, we are his away, without the way he can not

come). Guru Si Baso is a real prove for a permanent relation between the alive

people and spirit of dead people, and this ritual is known as Call The Ghost in

which Guru Si Baso to be the leader of the ritual. This ritual is begin in the which

on 20.00 o’clock up to the text early morning. Guru si Baso in leat the ritual of

Call The Ghost can not do more about the assistance of jinujung.

important role in Pemena religion, especially in ritual related to the spirit of the

dead people. But firstly, the writer will describe how importance of social living

of Karo must be maintain when the people still alive in the world. Guru has an

important role in the context of social living of Karo people. The community can

not be separated because it will cause the disaster in their social living. As said in

thesis of Durkheim in which social to be the sacred, in the community they must

settle nay problem. The people who isolated form the community is known as si

ladarat ( the people who not civilization).

While among the Karo, there is a term known as pangen la erkiniteken

asangken la radat ( it is better without religion that without traditional, if the

religion is one of the big religion, i.e. Islam or Christian). The people is shy when

he known as the people without tradition, because it means he did not known his

social role in his community and he did not recognize the social role of another

people must maintain and deference is clan-so, the daily living of Karo is related

to his social area.In take a decision, it always take by mutual collaboration in

which each decision can protect all of the people ho involved in the social group.

In the ritual of Calling Ghost, each member of family ‘must’ get attention

to his interest. If in the big crime context, if only in family contecxt, only the

related people in Kalimbubu, Anak Beru and Sukut who solve the proplem. This is

the sacred of Karo people when they meet to held mutual delibration about their

3.3What are The Benefits of Calling The Ghost for Karonese?

The ritual is anything that held to maintain community and self

consolidation. This indicate by the ritual of Calling The Ghost. The spiritual of

Karo people still influenced by the spirit of the dead family’s member that make a

relation between the alive people to the dead people. The Karo people aware that

Begu still role in their living. Principally, the Karo people belief on God ( Dibata),

but according to information in Langkat, Dibata enda sada Dibata si ndauh kel I

bas Langit si meganjangna.Lanai inget persoalen Manusia.( The God is God in

the far away location on the higher heaven. He did not remember the problem of

human being).

Based on his opinion, Begu-begu to be the agent of God in each living

event of the human being. Therefore, the faith, especially the faith on Begu can

not separated from the collective living. Generally, the ritual is related to the

spirits that assumed can help the people. This is the role of Guru Sibaso as

medium between alive people and the spirit of the dead people, so the social role

of the dead people is not lost, but only temporarily because they can contacted and

ask to talk together. Principally, Karo people very closed to the dead people, they

always do the longing appearance. In any proplem that treat the unity of

community for example the dispute on heritance, the area of field ( belang juma)

etc. In this dispute, they hpld Calling ritual. The spirit of their dead parents invite

to the earth, to talk with them and to get the solution. This ritual lead by Guru

cries when the spirit of their parents provide them up to the next early morning in

the ritual.

This ritual gumed down the member of the family. The song of Guru

Sibaso can take all of the people who attend the ritual involved in the uncommon

situation in which the border between the real world and the spiritual word is

removed because the important thing is the effect of the ritual,i.e the self

consolidation of the community. The effort rebuild the secred and to remove the

personal egoism as profane.

3.4 Process Of Calling Ghost

After burial ceremony, in the night, the ghost or spirit of the dead

people called by Guru Sibaso.( Shaman whose neck can say various sound and

can interpreted by the shaman). This ceremony is held after the dinner and be

accomplish by music ( Gendang).

The ceremony is begin by war gendang for four times as follows :

1) Perang pemula, I ambek ken lalit si landek, gendang persikapen. 2) Perang ke 2, alndek sukut, sembuyak, senina.

3) Perang ke 3, landek kalimbubu/ puang kalimbubu. 4)Perang ke 4, landek beru dan anak beru menteri.

After gendang perang four times, Guru Sibaso take dance to prossessed by

members.Trough the shaman, the spirit of the dead people or spirit of the dead

family members will talk to the shaman or guru.

Guru will talk about the message of the family of the dead people and

4.CONSLUSION AND SUGGESTIONS. 4.1 CONCLUSION.

Karo Batak is one of the ethnic in Nort Sumatra, that has many kinds of

cultural elements. One of the cultural elements is worship and maintain to the

ghosts, it called as Begu. Karonese maintain the Ghost for many reasons and every

people have the different reasons.

Worship to the ghost is one of the traditional belive in Karo Batak Society,

they belived that every people has soul ( tendi). When somebody pass away their

soul will change to be behu. The Kronese people also have the ways how to

maintain the Ghost so that they will not disturb the people around the earth.

After analyzing about the Ghost In the Society of Karonese, the writer get

the conclusion that every Karonese people have the Ghost, the Ghost can

classified in to three kinds they are ; the Ghost that can help the people, it is called

Begu Jabu ; The ghost that can disturb the people around the earth, it is called

Begu Darat ; and Begu Jinujung, it is for the special people, he or she has a

special strength, different with another people.

But nowdays, Karonese people have followed their religion such as

4.2 SUGGESTIONS

After analyzing about the Ghost In The Society of Karonese, the writer can

propose some of the suggestions, as follows, they are ;

1)Karonese people,especially the people that have the religion ( Christian, Islam,

Hindu, and Chatolic) never worship to the Ghost.

2)As the reader, we know that just have one God that is Tuhan Yang Maha Esa,

we don’t have another Gog, so we should worship to our the only God.

3)Having completed this paper, the witer/ reader should pay attention to increase

our belive in one God that is Tuhan Yang Maha Esa.

4)We don’t get anything by maintaining the Ghost there are no useful of it, so

REFERENCES

Prinst, Darwan, 2002. “ Kamus Karo Indonesia”. Medan: Bina Media

Putra, Brahmana, 1981. “ Adat Karo dari Jaman ke Jaman”. Medan: yayasan Massa

Tarigan, Henry, Guntur, 1989. “ Percikan Budaya karo”. Jakarta: yayasan Merga Silima

Tarigan, Sarjani, 2009. “ Lentera Kehidupan Orang Karo dalam Berbudaya”. Medan

Tarigan,Sarjani,2008. “ Dinamika Orang Karo dan Modernisasi”. Kabanjahe : Toko Bukit.

Ginting,Ukur,2008. “ Adat Karo Sirulo”. Medan.

Meliala,Terang,2008. “ Utang Adat Kematian Dalam Adat Karo”.Jakarta.

Marsudi. Subandi.2003. “ Pancasila dan UUD’45 dalam Paradigma

Reformasi”.Jakarta : Raja Grafindo Parsada.

Soemanto.Wary.1998. “ Pedoman Teknik Penulis Karya Ilmiah”. Jakarta : Murni Aksara.

3.3What are The Benefits of Calling The Ghost for Karonese?

The ritual is anything that held to maintain community and self

consolidation. This indicate by the ritual of Calling The Ghost. The spiritual of Karo people still influenced by the spirit of the dead family’s member that make a relation between the alive people to the dead people. The Karo people aware that

Begu still role in their living. Principally, the Karo people belief on God ( Dibata), but according to information in Langkat, Dibata enda sada Dibata si ndauh kel I bas Langit si meganjangna.Lanai inget persoalen Manusia.( The God is God in the far away location on the higher heaven. He did not remember the problem of human being).

Based on his opinion, Begu-begu to be the agent of God in each living event of the human being. Therefore, the faith, especially the faith on Begu can not separated from the collective living. Generally, the ritual is related to the spirits that assumed can help the people. This is the role of Guru Sibaso as medium between alive people and the spirit of the dead people, so the social role of the dead people is not lost, but only temporarily because they can contacted and ask to talk together. Principally, Karo people very closed to the dead people, they always do the longing appearance. In any proplem that treat the unity of

community for example the dispute on heritance, the area of field ( belang juma) etc. In this dispute, they hpld Calling ritual. The spirit of their dead parents invite to the earth, to talk with them and to get the solution. This ritual lead by Guru Sibaso and Jinujung so the spirit of the dead people still do a negotiation to their family. Then “ to safe” the” broken family”.In this talking the member of family

cries when the spirit of their parents provide them up to the next early morning in the ritual.

This ritual gumed down the member of the family. The song of Guru Sibaso can take all of the people who attend the ritual involved in the uncommon situation in which the border between the real world and the spiritual word is removed because the important thing is the effect of the ritual,i.e the self

consolidation of the community. The effort rebuild the secred and to remove the personal egoism as profane.

3.4 Process Of Calling Ghost

After burial ceremony, in the night, the ghost or spirit of the dead people called by Guru Sibaso.( Shaman whose neck can say various sound and can interpreted by the shaman). This ceremony is held after the dinner and be accomplish by music ( Gendang).

The ceremony is begin by war gendang for four times as follows :

1) Perang pemula, I ambek ken lalit si landek, gendang persikapen. 2) Perang ke 2, alndek sukut, sembuyak, senina.

3) Perang ke 3, landek kalimbubu/ puang kalimbubu. 4)Perang ke 4, landek beru dan anak beru menteri.

members.Trough the shaman, the spirit of the dead people or spirit of the dead family members will talk to the shaman or guru.

Guru will talk about the message of the family of the dead people and usually about the event of the last time and provide the messange to them.

4.CONSLUSION AND SUGGESTIONS. 4.1 CONCLUSION.

Karo Batak is one of the ethnic in Nort Sumatra, that has many kinds of cultural elements. One of the cultural elements is worship and maintain to the ghosts, it called as Begu. Karonese maintain the Ghost for many reasons and every people have the different reasons.

Worship to the ghost is one of the traditional belive in Karo Batak Society, they belived that every people has soul ( tendi). When somebody pass away their soul will change to be behu. The Kronese people also have the ways how to maintain the Ghost so that they will not disturb the people around the earth.

After analyzing about the Ghost In the Society of Karonese, the writer get the conclusion that every Karonese people have the Ghost, the Ghost can

classified in to three kinds they are ; the Ghost that can help the people, it is called

Begu Jabu ; The ghost that can disturb the people around the earth, it is called

Begu Darat ; and Begu Jinujung, it is for the special people, he or she has a special strength, different with another people.

But nowdays, Karonese people have followed their religion such as Protestan, Chatolic. Islam, and Hindu.

4.2 SUGGESTIONS

After analyzing about the Ghost In The Society of Karonese, the writer can propose some of the suggestions, as follows, they are ;

1)Karonese people,especially the people that have the religion ( Christian, Islam, Hindu, and Chatolic) never worship to the Ghost.

2)As the reader, we know that just have one God that is Tuhan Yang Maha Esa, we don’t have another Gog, so we should worship to our the only God.

3)Having completed this paper, the witer/ reader should pay attention to increase our belive in one God that is Tuhan Yang Maha Esa.

4)We don’t get anything by maintaining the Ghost there are no useful of it, so never to worship and maintain the Ghost.

REFERENCES

Prinst, Darwan, 2002. “ Kamus Karo Indonesia”. Medan: Bina Media

Putra, Brahmana, 1981. “ Adat Karo dari Jaman ke Jaman”. Medan: yayasan Massa

Tarigan, Henry, Guntur, 1989. “ Percikan Budaya karo”. Jakarta: yayasan Merga Silima

Tarigan, Sarjani, 2009. “ Lentera Kehidupan Orang Karo dalam Berbudaya”. Medan

Tarigan,Sarjani,2008. “ Dinamika Orang Karo dan Modernisasi”. Kabanjahe : Toko Bukit.

Ginting,Ukur,2008. “ Adat Karo Sirulo”. Medan.

Meliala,Terang,2008. “ Utang Adat Kematian Dalam Adat Karo”.Jakarta.

Marsudi. Subandi.2003. “ Pancasila dan UUD’45 dalam Paradigma

Reformasi”.Jakarta : Raja Grafindo Parsada.

Soemanto.Wary.1998. “ Pedoman Teknik Penulis Karya Ilmiah”. Jakarta : Murni Aksara.