A Brief Description Of Karonese Surname History

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A BRIEF DESCRIPTION OF KARONESE SURNAME

HISTORY

A PAPER

BY

NETTY VALENTINA P

REG. NO. 062202090

UNIVERSITY OF NORTH SUMATERA

FACULTY OF LETTERS

ENGLISH DIPLOMA III DEPARTMENT

MEDAN

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Approved by Supervisor,

Drs. Siamir Marulafau, M. Hum NIP : 131460771

Submitted to Faculty of Letters, University of North Sumatera

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

Approved by

Head of Diploma III English Study Program

Dra. Syahyar Hanum, DPFE NIP : 130702287

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

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Accepted by the board of examination in partial fulfillment of the requirement for the D-III Examination of the Diploma-III of English Study Program, Faculty of Letters, University of North Sumatera.

The examination is held on 31 May 2009

Faculty of Letters, University of North Sumatera

Dean,

Drs. Syaifuddin, MA.Ph.D NIP : 13209831

Board of Examintion and Readers :

Examiner : Drs. Siamir Marulafau, M.Hum ( )

NIP : 131460771

Reader : Drs. Matius C.A Sembiring M.A ( )

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AUTHOR’S DECLARATION

I am NETTY VALENTINA PINEM, declare that I am the sole author of this paper. Except where reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from 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 DECLARATION

Name : NETTY VALENTINA PINEM

Title of Paper :“A BRIEF DESCRIPTION OF KARONESE SURNAME HISTORY”

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 Letters, University of North Sumatera on the understanding that users are made aware of their obligation under law of the Republic Indonesia.

Signed :

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ABSTRACT

Etnis Karo termasuk kedalam ras Proto Melayu bercampur dengan Negrito. Eksistensi Karo diperkirakan mencuat sejak tahun 1250, karena waktu telah berdiri kerajaan bernama kerjaan Haru (Aru) yang menurut sebagian orang dikuasai oleh Karo. Kerajaan ini cukup kuat dan wilayahnya sangat luas, mulai dari Siak (Riau) sampai ke sungai Wampu di Langkat. Namun sekitar tahun 1539 kerajaan Haru kalah dan hancur total akibat serangan tentara kerjaan Samudera Pasai dari Aceh yang memiliki persenjataan cukup kuat. Hal tersebut menyebabkan rakyatnya pergi menyelamatkan diri dari wilayah kerjaan Haru keseluruh penjuru tempat yang dianggap aman. Rakyat yang pergi menyelamatkan diri itu ada yang sampai ke Singkel, Dairi, Aceh, Asahan, Simalungun dan dataran tanah tinggi Karo (Karo Gunung) dan sebagain lagi ke dataran rendah dekat pegunungan perbatasan Sipis-pis dan Tebing Tinggi sekarang. Mereka yang pergi dan menempati tempat yang baru diluar Asahan kemudian disebut orang Karo yang sebenarnya adalah rakyat sisa perang Haru. Suku Karo yang tinggal di dataran rendah dekat pegunungan disebut Karo Dusun sedangkan skarang ini etnis Karo lebih banyak mendiami daerah dataran tinggi yang dikenal dengan Tanah Karo seperti : Berastagi, Kabanjahe, Lingga, Tongging dan lain-lain.

Oleh karena itu etnis Karo mewarisi banyak budaya. Marga-marga yang terdapat pada suku Karo merupakan warisan budaya masyarakat Karo pada zaman dahaulu. Marga tersebut dapat menentukan hubungan antara seseorang dengan yang lain, dan dapat jgua membentuk suatu kekerabatan. Ada terdapat lima marga pada suku Karo yaitu: Ginting, Tarigan Perangin-angin, Sembiring dan Karo-karo. Penulis tertarik memilih topik tentang sejarah marga-marga pada suku Karo untuk dibahas. Disini penulis ingin mengenalkan serta menguraikan marga-marga pada suku Karo, sejarahnya serta hubungannya dengan yang lain. Hal tersebut sangatlah penting untuk diketahui, khususnya pada masyarakat Karo itu sendiri demi melestarikan warisan kebudayaan enenek moyang kita. Disamping itu terdapat pula istilah Rebu pada masyarakat Karo dimana mungkin suku lain tidak ada. Suku Karo sangat kaya akan budaya yang perlu kita gali lebih dalam untuk melestarikannya. Dalam penulisan paper ini, penulis menggunakan dua metode yaitu metode perpustakaan dan metode internet.

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ACKNOWLEDGEMENT

First of all the writer would like to thanks be to Almighty God for His indescribable gift for me, Jesus Christ who was blessed the writer with health, knowledge, and oppurtunity to finish her study as well as the completion of this paper. In this opportunity, to finish her study as well as the completion of this paper. In this oppurtunity, I would like to express my gratitude to:

1. Mr. Drs. Syaifuddin, MA,Ph.D. as the Dean of Faculty of Letters, University of North Sumatera.

2. Mrs. Dra. Syahyar Hanunm,DPFE (The Head of Engglish Study Program), for her advices during the period of my study in this faculty.

3. Mrs. Dra. Oliviana Harahap as my supervisor during the period of my study in this faculty.

4. Mrs. Dra. Siamir Marulafau,M.Hum as my academic supervisor, for his time, attention and guidance me during writing this paper.

5. Mr. Drs. Matius C.S Sembiring,M.A ans the reader to my paper.

6. All the lecturesrs in English Diploma III Study Program, for their valuable knowledge, advice and guidance during my study in this faculty.

7. Special thanks to my belove parents Sabar Pinem and Normadiah Girsang, who has given me support, care and great love in my life, I love you very much, and I promise to be your good daughter. And also my lovely sister Vina and Sofi and my young brother Kia, thank you very much for your kindness and love all the time.

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8. My best friend Lija, Mediana, Naomi, Melati, Eka, Aya, Dina and all of my classmaters of 2006 that I could not mention your names one by one here, thanks for your kindness friendship and also your help all this time.

Finally, I do realize that this simple papre is still far from being perfect, it means that no one has perfect in the world. Therefore, I open my heart and mind for constructive cristim and suggestion heartly.

Medan, 31 May 2009

The Writer

Netty Valentina P

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Page AUTHOR’S DECLARATION

COPYRIGH DECLARATION

ABSTRACT………...i

ACKNOWLEDGEMENTS………..ii

TABLE OF CONTENTS………..iv

1. INTRODUCTION………...1

1.1 Background of Study………..1

1.2 Scope of Study………...2

1.3 Purpose of Study………2

1.4 Significance of Writing………..3

1.5 Method of Study……….3

2. THE GENERAL DESCRIPTION ABOUT KARONESE……….4

2.1 The Religion………...5

2.2 The Karonese Surname………..6

3. THE DIAGRAM OF KARONESE RELATIONSHIP SYSTEM………...15

3.1 Avoidance Ralationship (Rebu) in Karonese Ralationship………..17

3.2 The Relationship of Karonese………..19

4. CONCLUSIONS AND SUGGESTIONS………...23 BIBLIOGRAPHY

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ABSTRACT

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CHAPTER I

INTRODUCTION

1.1 Bacground of Study

The Karo people or Karonese are the indigenous people of the Karo plateau in North Sumatera, Indonesia. They linguistically to the Batak people but often consider themselves as separate. They speak the Batak Karo language. There are six Bataks in North Sumatera : Batak Karo, Batak Toba, Batak Mandailing, Batak Simalungun, Batak Angkola and Batak Pak-Pak.

As a Karonese, the writer interst to analyze about Batak Karo, There are som many interesting cultures in Karonese. For example : the traditional dance, wedding ceremony, ancient calendar, funeral ceremony etc. and in this paper the writer will explain about “The Historical in Karonese Surname”. It is very important to know, especially for Karo people.

Every ethnic group have a clan (marga). We should studying and knowing the relation each other. Such as in Karonese, there are five clans in Karones : Ginting, Tarigan, Perangin-angin, Sembiring, and Karo-karo. Each one of the five clans have separate history. People from the same caln are not allowed to marry. Their relation system is patrilinial. Karonese have ethical and regfulations that are made by their culture. Karonese have a chacteristic ini their culture. It is an avoidance relationship (Rebu) that is considered as taboo concept. There are three kinds of avoidance relationship in Karones : avoidance relationship between mother in law and son in law, between father in law and daughter in law and the relationship beween plarents ini law. The tghird avoidance relationship have the

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same taboo concept, there are : speak directly without mediator, have contact with part of the body, sit face to face etc. the function of the avoidance realtionship is to avoid the negative effects (free sex). But nowadays the use of avoidance relationship has change. It is influenced by education, the different culture, environmental etc. because of that, the use of avoidance relationship in Karonase relationship express the values of culture and view of socio cultural life supporter societry, especially in Karonese. So that, it is importan to mine deeply and accurate.

1.2 Scope of Study

Talking about Karonese, thre is a lot of things to be discussed. Karonese have many culture, for example: the traditional parties, traditional dance, ancient calendar, funeral ceremony etc. but in this paper, I would like to limit the discussing only about clans in Karonese.

1.3 Purpose of Study

There are some purposes to be obtained such as the following:

1. As the student, the writers aim is to fill up one of the requirements to get the Diploma III of English Study Program, Faculty of Letters, Universitiy of North Sumatera.

2. To know the historical in Karonese surname. 3. To know the reation of a clan and other.

4. To know the meaning of Rebu (avoidance relationship in Karonese realtionship.

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1.4 Significance of Writing

This paper discuesses about the historical in Karonese surname. Karonese is rich in culture. So that, by read this paper:

1. The readers will get many information about Karonese culture. 2. The readers will know the historical in Karonese surname. 3. The readers will know the history of Karonese.

4. The readers will know the meaning of Rebu (avoidance relationship) in Karonese relationship.

In addition, the writer belives that this writing will enrich information to those who wish to learn and known more about Karonese, especially for Karo People.

1.5 Method of Study

Method of writing is another very important thing ind determin ing whether it will be success or not. To be able to get valid data, the writer needs to be very careful about method of collecting data. In this case, the writer uses two methods: library research and internet research.

In library research, she goes to some libraries to finds out several books and some materials which are relevant with the topic and very closely related with Karonese culture. And she also does research by browing and searching the website as the supored sources to this paper.

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CHAPTER 2 THE GENERAL DESCRIPTION ABOUT KARONESE

The Karo people are the indigenous people of Karo plateau in North Sumatera, Indonesia. They belong linguistically to the Batak people but often consider themselves as separate. They speak the Karo language to communication in their daily life. So that the Karonese is the native speaker of the Karo language. On the whole most of the Karonese lived out of Karo regency. Wherever they live the Karonese always used Karo Language to communication between the Karones. Their loyalty to use Karo Language is very strong. The Karonese which domiciled in Karo regency, Deli Serdang and Langkat are farmer. They planted palm, rubber and crops planeted. Although they live at the ede of seashore, no one of them as a fishermen. Besides, several of them work as PNS, ABRI and trader.

Generally, the Karonese which domiciled in Karo regency farm and planted the wet rice and dry rice, fruits and vegetabeles. Because of the nature condition i.e the fertile soil, cold weather and enaough rainfall. But the Karones which live in Deli Serdang regency and Langkat generally are farmer of rubber and palm, altohough several of them palnted crops planted.

If we saw from democracy side or “mutual cooperation” so we could found the Karonese which lived in Karo regency higher than they live in Deli Serdang regency and Langkat. As a evidence we can see from the working group which called “Aron”. Aroun has member 10 until 25 persons. The Aron member did not differentiate gender. Their work system is alternate system. It means, the first date in amonth all of the members will work together in ‘A’ field during four

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hours for one periond (start at 08.00 a.m until 12.00 a.m). During the day, they have two stages work time, i.e four hours at the morning and four hours at the afternoon (13.00 p.m until 17.00 p.m). If ‘A’ field was finished during one stage so the other stage moved worked to other member field. It is usually saw from the condition and situation of the working group members. The leader and the member of the group will know the necessity very members. The work place removal every stage would arranged by the leader. But if we went to Deli Serdang regency and Langkat regency, wer would not found ‘Aron’ again.

Karo people tarditionally lived in shared longhouses called Siwaluh Jabu, but very few now remain and new construction is exclusively of modern designs. This is (Siwaluh Jabu) occupied by one big family that consist of eighat families. In the room there is no partion. It looks like a hall. The room is distributed to each family based on their custom lines. To keep their avoidance relationship (Rebu).

2.1 The Religion

Firstly, the Karonese professes animist and dynamism. They worship the spirits (Begu) which found in sacred places such as : in the mount, big stone, big trees, river etc. they give tribute and offering of flowers of food and together with magic formula to ask something so the spirits wll give their bless for human. Karonese confidence is that their nature is headed by Guru Batar (Dibata Idatas) who authorizes the sky, Padukah Niaji (Dibata Tengah) who authorizes the earth, and Banuakoling (Dibata Taruh) who authorizes underneath earth, but nowadays, the Karonese professes Protestant, Catholic and Muslim. Most of the Karonese

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which domiciled in Deli Serdagn regency and Langkat are Muslim, but in Karo regency most of them are Christian.

2.2 The Karonese Surname

Karo people have social system or tradition which we know as surname i.e merga silima, tutur siwaluh, and rakut sitelu. Karonese have caln system or in Karo people called ‘Merga’ for a man and called ‘Beru’ for a woman, usually a Merga or Beru used after a name. there are five clans in Karo people, there are : 1. Ginting

2. Tarigan 3. Perangin-angin 4. Sembiring 5. Karo-karo

The Karonese could not got married with people have same clan. For example: Azis Ginting dit not married with a woman ‘Beru’ Ginting. So he could chose another woman which have different surname (clan).

To know more about Karones, we should know the Karonese surname which called ‘Merga’. In Karo language ‘Merga’ means Meherga (expensive). Merga always inherit from a father to his child. Every Karonese has least five words, for example :Boy Sembiring Milala Bere-Bere Peragnin-angin Bangum. Boy is his name, Sembiring is clan, Milala sub clan of Sembiring. Perangin-angin is clan and Bangun is sub clan of Perangin-angin. Sembiring Milala inherit by their forefather to their genartion in hereditary. Bere-bere inherit by their mother.

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We can see the Karonese relationship system in a diagram in next page. But the first we will discuss about Karonese surname.

No Clan Sub Clan Orginal Village

1. Ginting Jadibata Sugihen Garamata Gurupatih Suka Babo Jawak Pase Ajartambun Beras Seragih Capah Tumangger Munte Manik Sinisuka Sinusinga Juhar

Sugihen, Juhar, Kuta Gugung Raja Tonggal, Tongging

Buluh Naman, Sarimunte, Naga Lau Kapor, Suka, Lingga Julu, Naman

Berastepu

Guru Benua, Kuta Gerat, Munte, Cingkes

Pase, Kuta Bangun Rajameriah

Lau Petundal Lingga Julu Bukit

Kidupen, Kemkem, Munte, Kuta Bangun, Dokan, Tongging, Bulanjahe, Ajinembah, Raja Tengah

Lingga, Tongging Pak Pak, Guru Benua Singa

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No. Clan Sub Clan Orginal Village

2. Tarigan Tua

Gerneng Girsang Gana-gana Jampang Pekan Purba Sibero Silangit Tambak Tambun Tegur Bondong Karendam Saling Tendang

Pargendangen Cingkes

Ngasaribu, Berastepu Batukarang

Sukanalu

Purba, Simalungun

Juhar, Munte, Lingga, Kuta Raja Tanjung Beringin

Gunung

Kebayakan, Sukanalu Rakut Besi, Bingangara Suka

Lingga

Kuala, Pulo Berayan Sinaman

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No. Clan Sub Clan Orginal Village 3. Perangin-angin Pinem

Bangun Sebayang Banjerang Kacinambun Keliat Laksa Mano Namohaji Pincawan Penggarun Perbesi Sukatendel Kuta Buluh Jambur Beringin Jenabun

Tanah Pinem, Juhar, Pernantin, Sidikalang, Kotacane, Kuta Buluh, Tiga Lingga.

Batukarang, Jandi Meriah, Selandi, Tapak Kuda, Penampen

Perbesi, Kuala, Kuta Great, Pertumbuken, Tiga Binanga, Gunung Besandi, Gayo.

Batukarang Kacinambun

Batukarang, Mardingding Juhar

Bangun Mulia, Pergendengan, Kutabuluh

Perbesi Susuk Perbesi Sukatendel

Kuta Buluh, Buah Raja, Kuta Talah, Kuta Buluh Gugung.

Lau Buluh, Mburidi, Belingking, Kaperas, Bahorok

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Beliter Uwir

Sinurat Singarimbun

Limbeng Prasi Ulu Jandi

Beliter

Until now the story of this clan Is unknown because there is no generation of this clan.

Kuta Buluh, Karenda, Beganding Tanjung Rimbun, Temburun, Mardingding, Tiga Nderket, Kuta Mbaru, Tanjung

Pancur Batu

Selawang, Sibolangit Juhar

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No. Clan Sub Clan Orginal Village 4. Sembiring Milala

Depari Busuk Bunuaji Brahmana Colia Gurukinayan Keling Muham Pandia Pelawi Pendebayang Sinukapor Tekang Keloko Kembaren

Sarinembah, Biak Nampe, Munte, Raja Berneh, Kidupen,

Naman

Serberaya, Perbesi, Bekancan Kidupen, Lau Perimbon

Kuta Tonggal, Beganding, Kuta Tengah

Kabanjahe, Limang, Perbesi Kubucolia, Seberaya

Gurukinayan Juhar, Raja Berneh Suka, Perbesi Seberaya, Payong

Perbaji, Aji Jahe, Kandibata, Perbesi, Bekancan

Buluh Naman, Gurusinga

Pertumbuken, Sidikalang, Sarintonu

Kaban

Pergendengen

Sampe Raya, Kuta Mbelin, Kuta Mbaru, Liang Melas, Sampe Raya, Pola Tebu, Gunung Meriah,

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Sinulaki Sinupayung

Lau Demak, Batu Erjongjong, Sapo Padang, Sijagat.

Suka, Belinun Juma Raja, Nageri

No Clan Sub Clan Orginal Village

5. Karo-karo Barus

Kaban

Sihuhaji

Purba

Kacaribu Ketaren Sinuraya Sinulingga

Barus Jahe, Sipitu Kuta, Serdang, Penampen, Sibertang, Kabung, Juma Padang, Buntu, Basam, Kutalimbaru, Aji Nembah.

Kaban, Sumbul, Lau Lingga, Pernantin, Buluh Naman, Bintang Meriah.

Aji Jahe, Aji Julu, Aji Buhara, Aji Mbelang.

Kabanjahe, Berastagi, Kinepen, Jandi Meriah, Beganding, Kuta Suah.

Kuta Gerat, Kerapat, Kacaribu, Sibolangi, Ketaren

Bunuraya, Kandibata, Singgamanik Lingga, Gunung Merlawan, Lingga Julu, Kacaribu

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Sekali Kemit Ujung Sinukaban Samura Sukapiring Sinubulan

Sitepu

Torong Jong/Kemit Bukit Surbakti Manik

Serberaya, Lau Gendek Kuta Male

Kuta Nangka, Batukarang, Perbesi Pernantin, Kabantua

Samura Seberaya Bulanjulu

Naman, Sukanalu, Gember, Sigarang-garang, Bakerah, Simacem, Kuta Tengah, Ndeskati,

Sukendebi, Sinaman, Rumamis, Bulanjulu,Sukajulu, Gunung Pinto Torong

Mulawari Bukit

Surbakti, Gajah Buluh Duri, Dairi

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CHAPTER 3 THE DIAGRAM OF KARONESE RELATIONSHIP SYSTEM

The Karonese use relationship technical term as this sketch.

Number 1 is Abi Sembiring, Zuri Beru Perangin-angin husbands (perbulangen) or number 2.

3, 4 and 5 is their children.

Number 3 is Aci Sembiring, 4 is Zari Beru Sembiring and 5 is Zai Beru Sembiring.

Number 1 is father ‘Bapa’ from 3, 4 and 5. Number 3 is brother ‘turang’ of number 4 and 5. 4 and 5 is sister ‘turang’ of number 3.

Number 6 is Rani Beru Ginting, number 3 wifes.

Number 7 is Aji Tarigan, number 4 husbands and 8 is Ali Karo-karo, number 5 husbands.

Number 3 is brother in law ‘silih’ from 7 and 8. Number 6 is daughter in law ‘eda’ from 4 and 5.

Number 1 is father in law ‘jinta’ and number 2 is mother in law ‘simetua’ of number 6, 7 and 8.

Number 5 is sister in law ‘peragin’ of number 7 and 4 is sister in law ‘perkakan’ of number 8.

Number 7 and 8 is ‘sepeibanen’.

Number 1 is father in law ‘mama’ of number 7 and 8 and number 2 is mother in law ‘Mami’ of number 7 and 8.

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Number 9, 10, and 11 is child by number 3 and 6.

Number 9 is Boy Sembiring, 10 is Ani Beru Sembiring, and 11 is Ami Beru Sembiring.

Number 12, 13, and 14 is child by number 4 and 7.

Number 12 is Juna Tarigan, 13 is Rudi Tarigan and 14 is Lina Beru Tarigan. Number 15, 16 and 17 is child by number 5 and 8.

Number 15 is Rebo Beru Karo-karo, 16 is Siah Beru Karo-karo and 17 is Adi Karo-karo.

Number 9 until 26 is grandchild ‘kempu’ of number 1 and 2.

Number 1 is grandfather ‘bulang/laki/bayak/bolang’ of number 9 until 116. Number 2 is grandmother ‘nangin/nondong/nini’ of number 9 until 116. Number 27 until 74 is grandchild ‘ente’ of number 1 and 2.

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3.1 Avoidance Ralationship (Rebu) in Karonese Ralationship

There are avoidance relationship in Karonese called Rebu (Taboo). So this words contained a negative meaning that is a prohibition for someone to do something. The people who again this prohibition is a people did not know the tradition, and did not obey the prevail tradition. This people would be made fun of the people. It is happen between Mami (mother in law) and Kela (son in law), between Bengkila (father in law) and Permain (daughter in law) and the relationship between parents in law (Turangku). There are some kinds of Rebu : Rebu speak directly without mediator.

According to the prevail tradition in Karonese, it is Rebu if Mami talk to her son in law (Kela) and on the cotrary. Is is taboo if mami and Kela in converstaion without a mediator or third person. Through third person they can inform their message, question and answer. There are two ways speak directly with mediator i.e : first, son in law use words nina mami (means mother in law said) and mother in law use nina Kela in every sentences or words they want to say. With this way is seems as if the communication not a direct communication. The expression of Kela feels as his Mami expression and on the contrary. The second, use the things around of them as a mediator in their conversation. In this thing every sentences should follow with words nindu.

For example : mau kemana Kela nindu o batu? Mau ke sawah Mami, nindu o batu.

In this case, they feels that the communication in not direct communication, because they was used batu (rock) as a mediator which the function is equal with

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the third person. And it is very strange and funny for the people who do not know the Karonese custom.

a. Rebu Touch Part of The Body.

The second Rebu is Rebu touch part of the body. It is called Mereha, means very disgraceful and contemptible thing. If it is happened, people would be made fun by the people and become topic of conversation. There is a exception if they say Sentabi, it means excuse me or sorry. For example : if Mami or Kela had an accident or sick.

b. Rebu Sit Face to Face

The third Rebu is sit face to face. If Kela know the customs, he would bowed his head and look down if he talked or met his mother in law. And he would not go to the house if the know that his mother in law alone in the house.

c. Rebu Sit on The Mat Without Someone Sitting Between Them.

It is taboo if mother in law and son in law or daughter in law and father in law sit on the Mat without someone sitting between them. It is important to know that a Mat is a special place to sit which usually used by Karonese in their daily life, in a party of in traditional ceremony. In Karonese a Mat called Amak. There are some kinds of Amak. For example : Amak cur, is is smooth and usually used for certain person. Amak Belang is a large Mat and used for sit place commoner. So that, it is taboo is Mami and Kela or Bengkila and Permain sit on a Mat, except there are another people between of them as a mediator or third person in conversation.

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3.2 The Relationship of Karonese.

There are three kinds of relationship in Karonese, they are Kalimbubu, Anak Beru, and Senina/Sembuyak. Each kind of relationship in Karonese has its own meaning that will be explained clearly such as the following.

3.2.1 Kalimbubu

Darwin Prinst (2004) said “Kalimbubu is a group a family whose daughter marries with a man of a certain family or clan. Kalimbubu is divided into two groups :

1) Kalimbubu Si Langsung Ku Sukut consist of five ranks :

a. Kalimbubu Iperdemui is parents or brother and sister from someone’s wife or family or certain clan.

b. Kalimbubu Si Made Dareh (Bere-bere) is parents (father) or mother’s sister and brother or relatives (Turang). In practice, the name of Kalimbubu Si Made Dareh has changed for five times based on the situation such as :

1) Kalimbubu Si Ngalo Ulu Emas is if Bere-bere or Bere-bere’s nephew is married.

2) Kalimbubu Si Ngalo Bere-bere is if Bere-bere or Bere-bere’s male married.

3) Kalimbubu Si Ngalo Maneh-maneh is if Anak Beru Dareh (Ipupus) dies old and all children have married.

4) Kalimbubu Si Ngalo Morah-morah is if Anak Beru Dareh dies young and has not yet got married.

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5) Kalimbubu Si Ngalo Sapu Iluh is if Anak Beru Dareh dies young and has not yet got married.

c. Kalimbubu Bapa (Binuang) is Kalimbubu from father side and in custom he/she becomes Binuang.

d. Kalimbubu Nini (Kampah) is Kalimbubu from grandfather (father from father)

e. Kalimbubu Tua consists of three parts :

1) Kalimbubu Tua Jabu is Kalimbubu that is give to descendant hereditary.

2) Kalimbubu Tua Kesain is a group of persons from clan (merga) that was appointed as Kalimbubu when established Kesain.

3) Kalimbubu Tua Kuta is a group of persons or clan (merga) that was appointed as Kalimbubu.

2) Kalimbubu Erkelang (with intermeditary) Ku Sukut consists of : c. Puang Kalimbubu (Perkempun) is Kalimbubu from Kalimbubu. d. Puang Nu Puang (Soler) is Kalimbubu from Puang Kalimbubu.

e. Kalimbubu Sepemeren is Sepemeren from uncle of Turang Sepemeren from mother who has borned a child.

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3.2.2 Anak Beru

Anak Beru is a wife who got a child. It consists of two groups : 1) Direct Anak Beru consists of five parts :

a. Anak Beru Angkit (Ampu) is son in law (Kela) or husband from a child who if firstly married in a family.

b. Anak Beru Dareh is aunt’s child or a sister’s child (Turang) or child born from mother whose Beru is from the same clan (Merga).

c. Anak Beru Cekuh Baka is Anak Beru who has got married with someone from the certain clan two times successively.

d. Anak Beru Cekuh Baka Tutup is certain person (family or clan) who has married a woman (Beru) from family or certain clan for three times.

e. Anak Beru Tua divided into :

1) Anak Beru Tua Jabu is a person or family who has married a woman (Beru) of a certain family for four times successively.

2) Anak Beru Tua Kesain is Anak Beru who takes part in establishing Kesain.

3) Anak Beru Tua Kuta is Anak Beru who takes part in establishing Kuta (establishing a village).

2) Anak Beru Erkelang (with intermediary) is Anak Beru who has not directly related with Sukut family, but intermediated by family or certain people.

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3.2.3 Senina/Sembuyak

Senina/Sembuyak is someone who has the same opinion in Karonese family. Senina/Sembuyak in Karonese ethnic consists of two parts :

1) Si She (direct) ku Sukut.

a. Sembuyak is people who have the same parents, granparents or one Empung or sub clan.

b. Gamet or Senina Sikaku Ranan is people who have the same clan, but different sub clan.

2) Si Erkelang ku Sukut.

a. Sepemeren is people who have the same mother or their mother are sister.

b. Separibanen is people who have relation belongs their wive are sisters. c. Sepengalon is a relation by the marriage of a daughter with a man

whose brother’s wife is from that clan or one’s daughter married with a man from a certain clan.

d. Sendalanen is a relation caused he becomes uncle by the son in law or he marries our cousin (impal).

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CHAPTER 4 CONCLUSIONS AND SUGGESTIONS

4.1 Conclusions

from the main part of the discussion and the description of the relevant aspects, the writer takes the following conclusions :

1. There are five clans (merga) in Karonese i.e.: Ginting, Tarigan, Perangin-angin, Sembiring and Karo-karo.

2. A clan have sub clan each other. Usually appropriate with the origainal village.

3. If a man and woman have a same clan they are called Erturang and can not get married. But if they comes from different clan, they called Impal and can get married.

4. A clan passed on from a generation to the other or from father to his child (Patrilineal). A daughter can not bequeath her clan to her child.

5. There is a avoidance relationship in Karonese, called Rebu. There are three kinds of Rebu : Rebu between Mami (mother in law) and Kela (son in law), Between Bengkila (father in law) and Permain (daughter in law) and Rebu between Turangku.

6. There are some things include Rebu : speak directly without a mediator or third person, touch part of the body, sit face to face on the Mat without someone sitting between them, etc.

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4.2 Suggestions

1. Every Karonese people, especially the young generation should know their historical surname (clan) and relation with other clan. It aims to avoid incestuous relationship.

2. As a Karonese, we should be proud with our custom.

3. Preserve our culture value, especially the avoidance relationship (Rebu), because it is unique and rare things.

4. Don’t be ashamful as a Karonese, to use your clan after your name.

5. The readers who are interested in Karonese custom can do further research on this subject or other.

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BIBLIOGRAPHY

Bangun, Tridah.1986. Adat dan Upacara Perkawinan Masyarakat Batak Karo. Jakarata : Kesaint Blanc.

Bangun, Tridah.1986. Manusia Batak Karo, Jakarta : Inti Indayu Press. Darwin, Prinst. 2004. Adat Karo. Medan : Bina Media

Darwin, Prinst.2002. Kamus Karo Indonesia. Medan : Bina Media

Ginting, Biak Ersada H. 2003. Sejarah Perjuangan Suku Karo dari Perang Medan Area hingga Sipirok Area. Medan : Rani Bina

Joustra, M. 1907. Karo_Bataksch Woordenbook. Leiden : E.J. Brill Joustra, M. 1914. Toerin-toerin Karo. Leiden : Van Desburg

Loebis, nawawiy M. et al. 2004. Raibnya Para Dewa, Kajian Arsutektur Karo. Medan : Bina Teknik Press.

Masri, Singarimbun. 1960. Seribu Perumpamaan Karo, Medan : Ulih Saber. Sitepu, A.G et al.1995 Adat Nggeluh Karo Kenjulu. Kabanjahe : Panitia Kongres

Kebudayaan Karo

Tamboen, P.1952. Adat Istiadat Karo. Jakarta : Balai Pustaka

Tarigan, Henry Guntur. 1990. Percikan Budyaa Karo.Bandung : Kesaint Blanc. Woolams, Geoff. 2004. Tatabahasa Karo. Medan : Bina Media Perintis.

Yunus, Ahmad H. et al.2006. Makna Pemakaian Rebu Dalam Kehidupan Kekerabatan Orang Batak Karo. Medan : Deperatemen Pendidikan dan Kebudayaan.

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