The Legend Of Dewi Rimba

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THE LEGEND OF DEWI RIMBA

A PAPER

BY

CICIK CHAIRANI NOER

REG.NO. 082202054

UNIVERSITY OF NORTH SUMATERA

FACULTY OF CULTURE STUDIES

DIPLOMA - III ENGLISH STUDY PROGRAM

MEDAN

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It has been proved by Supervisor,

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

Submitted to Faculty of Culture Studies, University of North Sumatera 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 As a paper for the Diploma (D-III) Examination

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It has been accepted by:

The Board of Examiners in partial fulfillment of the requirements for the D-III of Examination of the Diploma III of English Study Program

Faculty of Culture Studies University of North Sumatera.

The examination is held on June, 2011

Faculty of Letters, University of Sumatera Utara 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. Dr. Matius C.A. Sembiring, M.A (Supervisor) ____________ 3. Dra. Persadanta Br Karo, M.Hum (Reader) ____________

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AUTHOR'S DECLARATION

I, CICIK CHAIRANI NOER, declare that I am the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.

No other person’s work has been used without due 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 : 14th June 2011

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COPYRIGHT DECLARATION

Name : CICIK CHAIRANI NOER Title of Paper : The Legend of Dewi Rimba. Qualification : D-III / Ahli Madya

Study Program : English

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

Signed :

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ABSTRACT

Speaking about legend surely becomes an attention most people. Many legends around us can be made as a precious inheritance. The legend depicts historical story that truth is believed by the tellers or the listeners. In this paper, this explanation is focused onto the seldom heard or well-known legend by people. it is the Legend of Dewi Rimba. The legend is found in Langkat Regency, one of the regencies in North Sumatera. The legend of Dewi Rimba tells about Malay people who believe of Orang Bunian. In Malay people, there is believed that Dewi Rimba was human being whose name was Sariah. She was born when the gold gong of Orang Bunian sounded. According to Orang Bunian’s belief when if a daughter who born when the gong sound, so when she is 18 years old, she will be a Dewi Rimba, the administrator of jungle goddess. This information of this paper is gotten by interviewing people are the representative of Tanjung Lenggang as Malay people and from the other references such as general, books, and the others. Therefore the seldom heard legend known by most people will be knowledge addition in making opinion and made as a conserved legend as well as.

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ABSTRAK

Berbicara mengenai legenda tentu menjadi perhatian sebagian orang. Legenda yang begitu banyak disekitar kita tentu dapat dijadikan sebagai suatu warisan yang sangat berharga. Legenda tersebut menggambarkan cerita yang berlatar masa ataupun sejarah yang dipercayain kebenarannya oleh mereka yang menyampaikannya dan juga oleh mereka yang menerima penyampaian cerita itu. Dalam kertas karya ini, pembahasan berfokus pada suatu legenda yang jarang didengar atau diketahui sebagaian orang. Legenda yang dimaksud adalah Dewi Rimba. Legenda ini terdapat di kabupaten Langkat, salah satu kabupaten di Sumatera Utara. Legenda DEWI RIMBA menggambarkan tentang kepercayaan Melayu terhadap orang Bunian. Dalam masyarakat Melayu, dipercayai adanya Dewi Rimba yang konon adalah seorang manusia biasa yang bernama Sariah. Sariah lahir pada saat Gong Emas Orang Bunian berbunyi. Menurut kepercayaan Orang Bunian apabila ada seorang anak perempuan yang lahir pada saat Gong Emas berbunyi maka pada usia delapan belas tahun, anak perempuan itu akan diangkat menjadi Dewi Rimba, dewi penguasa hutan. Informasi dalam tulisan ini diperoleh dengan wawancara (interview) masyarakat melayu yang tinggal di Tanjung Lenggang maupun tidak dan dari referensi lainnya seperti jurnal, buku, dan sebagainya. Dengan demikian legenda yang jarang diketahui oleh sebagian masyarakat ini akan menjadi tambahan pengetahuan dalam beropini dan menjadikannya sebagai suatu legenda yang harus delestarikan dan dijaga dengan sebaik-baiknya.

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ACKNOWLEDGEMENT

First of all, the writer would like to thank and praise to the Almighty God, Allah SWT for blessing and giving me health, knowledge, and opportunity to finish her study as well as the completion of this paper.

In particular, the writer wishes to convey her deepest gratefulness to the writer consultant, Dr. Matius C.A. Sembiring, M.A who given many valuable ideas, comment, and guidance in improving this paper.

Her thanks also extended to Dr. Syahron Lubis, M.A, as the dean of Faculty of Culture Studies, University of North Sumatera who had given me the opportunity and facilities as long as in Faculty of Culture Studies.

The writer expresses her deepest thanks to the library of University of North Sumatera, the public library, BPS, and Gramedia bookstore.

The best gratitude and deepest appreciation of the writer dedicated to her beloved parents, H.Muhammad Noer and Alm.Suparni Kinik Ardian for their attentions, advices, supports, materials, and attention along accomplished her education and also to her dearest sisters: Syahfitri Nurdiani, Syahriani Handayani, Erika Suryani Noer, and Ainal Nurdiah, and to her brother: Yafizham Noer, and to her brothers and sister in law: Rahmat, Dony Cahyadi, and Mariam.

The special thank to my best friends forever, Hanim Fauziah Nst, Mailiana Soraya, and Chairunisah W.H who always give the writer big support and spirit continue to writer this paper when the writer almost surrender fixing and finishing this paper until to the end.

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The writer also thanks all her beloved friends, Nila Trisnawati, Tira Syahrina, Viranti Rahasti, Mariyadi, Agung Fahmi Pribadi, Rahmat, Feri Irawan, Amelia Pratami, Magda Reni Sitorus, Johenro PT Silalahi, Hotden, and the others for their support during writing this paper.

Finally, the writer really realizes that this paper is still far from being perfect. Therefore, she welcomes any constructive critics and suggestions towards this paper.

Medan, 14th June 2011

The writer,

Cicik Chairani Noer Reg. No. 082202054

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AUTHOR’S DECLARATION………... i

COPYRIGHT DECLARATION………... ii

ABTRACT………... iii

ABSTRAK ……… iv

ACKNOWLEDGEMENTS……… v

TABLE OF CONTENTS……… vii

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

1.2 Problem of the Study ... ... 2

1.3 Purpose of the Study ... ... .. 2

1.4 Scope of the Study ... ... 3

1.5 Significance of the Study ... ... 3

1.6 The Method of Research ... ... 3

2. THE VILLAGE OF TANJUNG LENGGANG 2.1 Geography of Tanjung Lenggang .... ... 5

2.2 Religion and belief of the Society .... ... 9

2.3 Languages used by the Society ... ... 11

2.4 Population of Tanjung Lenggang ... ... 13

2.5 Earnings of the Society ... ... 15

3 THE LIFE OF DEWI RIMBA ... ... 17

4 CONCLUSION AND SUGGESTION 4.1 Conclusions . ... ... 24

4.2 Suggestions ... ... 25

REFERENCES APENDIX

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ABSTRACT

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ABSTRAK

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1. INTRODUCTION

1.1Background of the Study

Indonesia is an archipelago country which has a beautiful nature that makes people of other countries interested in coming to Indonesia. Indonesia also has many tribes and ethnic groups with their own living cultures. One of them is Malay Langkat. Malay Langkat has rich cultures such as dancing, wedding ceremony, legend, hikayat, Games, and the others.

Among the cultures mentioned about Malay Langkat. The writer chooses the legend for topic in this paper.

Mois (1991:261) says, “Legend is a description or statement which is

usually patterned story or narrative, the background or historical period that is still remembered by the community concerned, which may connect past experience with the contemporary, which is usually believed to be true by those who deliver it, and also by those who accept delivery of the story especially when the form of signs on the face of nature that seemed to validate the original content of the story or narrative”.

The quotation means that the history of Dewi Rimba is one of the legends in Indonesia. Her life was taken place long time ago, and it is still believed by the society. So it is very important to write and discussed about the Dewi Rimba life to keep it well known by the young generation.

Sometimes, the term legend is much abused synonymously with myth, tall tale, and history. Legend is different from myth. Myth to be focused on explaining natural phenomena answering in the natural world and legend is focused on individuals and their accomplishments. Legend is also different from tall tales who focus on hyperbole and innovations to a hero whom they do not belong for

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the sake of the history. Finally, legend is separated from history by the fact that its content.

The legend of Dewi Rimba is one of traditional stories found in Tanjung Lenggang, Langkat. The writer is interested to raise the legend of Dewi Rimba as her topic since the writer wants to know deeply and also to give useful information to the public.

1.2Problem of the Study

Actually, it is difficult to get information about the Legend of Dewi rimba because there are many people who do not know about the legend of Dewi Rimba. Besides it is very interesting story to be known by us. It has varieties of meaning practiced on going of the legend, therefore it is very important to be written and sharing the ideas to the students.

1.3Purpose of the Study

In conducting this study, the writer has some purposes. Firstly, to enrich the writing of Malay Langkat culture in English language. Secondly, to know much about Dewi Rimba. Thirdly, to perpetuate the cultural values so that it is not extinct. Finally, to introduce the legend of Dewi Rimba to the readers or the public and hopes they get knowledge about it.

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1.4Scope of the Study

There are many things that can be discussed in Malay Langkat society. It has various cultures, many beautiful places, and many unique customs that can be talked about. But in this case, the writer realized that the writer is far from perfect, so the writer limits the paper just to the legend of Dewi Rimba, as one of its culture. This paper divided into four chapters. The first chapter deals with introduction, the second chapter gives a brief explanation about the view of Tanjung Lenggang, the third is concerns with the life of Dewi Rimba, and the last one gives us some conclusions and suggestions.

1.5 Significance of the Study

This paper tells about a true love story between Umar and Sariah. But, their love was forbidden because the different of status. Besides there was belief of Orang Bunian in Malay Langkat community.

The writer believes and hopes that this writing will be useful and enrich information on Indonesian culture, especially Langkat. Besides, it can be used a reference for the readers or students who are interested in analyzing Langkat traditional stories, especially the legend of Dewi Rimba.

1.5The Method of Writing

Method used to write this paper is field research. Therefore, all the data are taken from some informants. The informants are the representative of Tanjung

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Lenggang Langkat as Malay people. All of the informants have the criteria to be used as the sources of data.

To complete this paper, the writer has also done library research and gotten some data at BPS. In doing the library research, the writer went to the library of North Sumatera University and the public library. These method are really helpful in give her important information that was related to the papering.

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2. THE VILLAGE OF TANJUNG LENGGANG

2.1Geography of Tanjung Lenggang

Langkat Selayang Pandang is one of the regencies in North Sumatera Province. Langkat regency has an area of 6.263 KM2 or 626.329 Ha, and Langkat Regency is located at 30141 - 40131 North Latitude and 980451 East Latitude. For the topography of Langkat Regency, located at a height of 0 to 104 meters above sea level. Population was 892,533 in the 2000 national Census, and official internal estimate in 2007 of 1,027,414 people.

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Administratively, boundaries of Langkat are as follows:

1. Northern borders with The Malacca Straits and Aceh province 2. Southern borders with Karo Regency

3. Western borders with Aceh Tamiang Regency

4. Eastern borders with Deli Regency and Karo Regency

This condition makes the Langkat regency is economically able to develop various cooperation and partnership are equal, mutually beneficial, mutually reinforcing with the surrounding areas.

The capital city of Langkat regency is Stabat, which is being prepared as Administrative city. Langkat regency consist of 23 the sub-districts, there are: 1. Sub district Babalan, its capital city is Pelawi Utara.

2. Sub district Bahorok, its capital city is Pekan Bahorok.

3. Sub district Batang Serangan, its capital city is Batang Serangan. 4. Sub district Besitang, its capital city is Pekan Besitang.

5. Sub district Brandan Barat, its capital city is Sei Tualang. 6. Sub district Gebang, its capital city is Pekan Gebang. 7. Sub district Hinai, its capital city is Tanjung Beringin. 8. Sub district Kuala, its capital city is Pekan Kuala. 9. Sub district Kutambaru, its capital city is Kutambaru.

10. Sub district Padang Tualang, its capital city is Tanjung Selamat. 11. Sub district Pangkalan Susu, its capital city is Pangkalan Susu. 12. Sub district Pematang Jaya, its capital city is Limau Mungkur.

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14. Sub district Sawit Seberang, its capital city is Sawit Seberang. 15. Sub district Secanggang, its capital city is Hinai Kiri.

16. Sub district Sei Bingai, its capital city is Namu Ukur Selatan. 17. Sub district Sei Lepan, its capital city is Alur Dua.

18. Sub district Selesai, its capital city is Pekan Selesai. 19. Sub district Sirapit, its capital city is Sirapit.

20. Sub district Stabat, its capital city is Stabat Baru

21. Sub district Tanjung Pura, its capital city is Tanjung Pura. 22. Sub district Wampu, its capital city is Bingai.

23. Sub district Binjai, its capital city is Kuala Begumit.

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According to wide of area by sub district in Langkat Regency. The widest area is Bahorok sub district with wide of area 1.101,84 km2 or 17, 59 percent. The sub district of Bahorok is consisting of 22 villages. One of them is Tanjung Lenggang. Tanjung lenggang is an area that has a legend of Dewi Rimba. Actually, the legend of Dewi Rimba is found in Bandar Muda village. But, after the expansion areas, Bandar Muda is belongs to Tanjung Lenggang.

Climate

Like all area in North Sumatera, Tanjung Lenggang village has tropical climate, therefore it has only two seasons. The climate in Tanjung Lenggang village including tropical climate indicators as follow:

1. Dry Season: February to August. 2. Rainy Season: September to January.

The temperature throughout the year average 28oC to 30oC, but the north coastal plains are usually hotter up to 34oC. Humidity averages a high 75%. The average rainfall is 2.205,43 mm / year.

In other hand, Tanjung Lenggang is one of the richest villages. This village is rich with natural resources, particularly rubber, agriculture and palm oil. Besides that, this area has fresh climate. Almost at all areas of Tanjung Lenggang a rain fall regularly every year, that is why this factor supports the success of agriculture in the region. The fertility of the land becomes the pride of Malay Langkat people and as an encouragement for them to love their hometown all the

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Transportation

Tanjung Lenggang, the location of the legend of “Dewi Rimba”, we can go there by mini bus which takes about ±20 KM from Medan-Binjai. Then from Binjai to Tanjung Lenggang, we can take a bus such as Pembangunan Semesta (PS) or a mini bus (L 300) that takes about two hours.

2.2 Religion and beliefs of the society

The original religion in Langkat is Islam. According to the historian, Islam had entered Indonesia especially Aceh and Sumatera in the 13th and 14th century. Since in Khulafaur Rasyidin time Arab’s trade was through Malaka straits to Tiongkok, before Portuguese (1511 A.D). Based on a Tiongkok’s calendar, in 674 A.D the sailor and Tiongkok trader could be found in Sumatera and a group of Arab community in North Sumatera.

How and wherever Islam came to Malay Langkat. Masindan (1987:10-11)

says, “The religion professed by the Malay population was the religion of Islam which reached heyday during the reign of Sultan Abdul Azis”.

There are some versions according to historian said Malay people is Muslim, that is:

A) E. Godhino de Eredia (1613 M) says, “ Malaios are all serracenos or

moriscos”.

B) Dr. Vivien Wee (1985) says, “Islam seemed to be the only reliable

criterian since all those who declared themselves Melayu were Muslim”. C) R.J Wilkinson (1959) says, “A Malay occationally Moeslem”.

D) Aanvullingsnota Van Toelicthing Betreffende Het Rijk V. Langkat (T.v. Ind T.L. en Vk, III, afl. 3 en 4, 1909) says, “ De Maleische bevolking

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The quotation means that Malay people is Islam. Many opinions of the experts say that Malay is Islam and Islam is the Malay. So the majority of religion in Tanjung Lenggang is Islam. Besides, Christian is the second religion. We can see the total religion in Tanjung Lenggang, in the following table:

TABEL 1.1 the Total of religions in Tanjung Lenggang NO Religion The total of followers

1 Islam 98,89 %

2 Christian 1,11% Source : BPS Kab. Langkat

Note :*) Preliminary figures in 2007 population

Although majority of Malay is Islam, the tradition or animism traces are still found in some of people. There is belief in Malay that we should greet the inhabitants of jungles, rivers, big trees, and hilly land, and some others are inhabited by spirit.

Corder (1973:68) says, “Describes culture as sets of beliefs and behavior

common to the members of a society. They share to a large extent of the way they see the world around them, interpret events, and consider what is important to them. They agree about the right and wrong ways getting things done, of dressing, eating, marrying, worshipping, educating their young people, and so on. All of those are their culture. Accordingly, culture includes beliefs, norms, values, assumptions, expectations, and plans of action”.

And Koentjaraningrat (1981:231) says, “why humans believe in something

that is considered a higher power from him, and why humans do things and diverse ways to make contact with the forces that are believed to neutralize a situation where they have been shown to feel the threat of nature, then they make a ceremony intended to seek peace with the powers so that in the ceremony can be seen some activity, such as praying, bersaji, sacrifice, and others”.

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able to communicate with the people who living and among the spirits. There are good spirits and bad spirits. That is way they are who still alive worship the spirits of their forefathers and they believe that the spirits will give them livelihood and blessing. Besides, they believe that the spirits also can disturb them.

There are still many definitions of tradition in Indonesia. Tradition is a story or a custom that is memorized and passed down from generation to generation, originally without the need for a writing system (Mark: 1980). Every tradition is practiced at certain time and based on legal procedure of course. Those tradition also have a different meaning based on the community believe. They will give them prosperity, healthy, far from disaster, safety, etc. Therefore, if they do not hold this tradition which had been their custom or habit, they will be afraid and worry something will happen to them.

But, nowadays, some of Malay communities do not want to follow it because this tradition is against Islam teachings. Windstedt, “The Saman’s Possession” (JRASMB Vol. V, Pt. II, 1927) says, “The pious Moslem Malays

dismissed the trance of the modern Shaman as make believe”.

2.3 Languages used by the society

To develop the culture, the members of society use language as a communication tools and the possess a distinctive way of communicating through of language.

Nababan (1984:50) mentions the language, as a communication system

which is a part of culture and it is always involved in the whole aspects of culture.

So, it is impossible to develop a society’s culture without language.

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The mother tongue which is called Malay. It is the local language of used by the people who line in the village of Tanjung Lenggang.

For example: TABEL 1.2

NO MALAY INDONESIA ENGLISH

1 Baham Makan Eat

2 Begian Begitu That

3 Betik Pepaya Papaya

4 Buluh Bambu Bamboo

5 Kelambir Kelapa Coconut

6 Keleh Lihat See

7 Kulok Dia(Laki-laki) He

8 Lalu Pergi Go

9 Maya Apa What

10 Mendai Bagus Good

11 Ngenter Kampung Village

12 Seju? Dingin Cold

13 Subang Dia(Perempuan) She

14 Tegap Besar Big

15 Ubat Obat Medicine

A language, however, has its meaning only in culture, as Newmark (1981:183) states that a language is partly the repository and reflection of a culture. Thus, different languages may contain different cultures or different ways of thinking.

Malay people use Malay language as communication in daily activities and Malay language is used in ritual or traditional events. Malay languages especially in Langkat have many dialect versions such as Bahorok Dialect, Stabat dialect, and Pangkalan Susu dialect. Langkat Malay dialect is one of the local language Malays in the Malay Tanjung Pura. Malay Langkat dialect had an equal

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right to receive coaching position and function of language is still feasible to be used.

Malay Langkat language is one of a language as a communication tools has a same status like another language in Indonesia, must be safe and must learn so that it is became to be expression and communication tools for the native speaker. Malay Langkat language is National unsure culture.

R. Ramlan dkk. (1991:1) says, “Bahasa Indonesia yang berkedudukan

sebagai bahasa nasional sejak tahun1928 dan diangkat pula sebagai bahasa Negara sejak tahun 1945 berasal dari bahasa Melayu”.

The quotation means that Indonesia has been declared a national language since 1928, long before Indonesia’s independence. It was declared as the Indonesia national language and used the Indonesia language as the glue of the nation. The first President of Indonesia, Ir.Soekarno, choosed Malay language become Indonesia language. Then Indonesia language was inaugurated in Indonesia’s independence, in 1945.

2.4 Population of Tanjung Lenggang

The majority people of Tanjung Lenggang are Malay people. But actually, not only Malay people who living in Tanjung Lenggang because many Malay people live in other land out side Langkat or in out side of Sumatera. For example, there are Malay people that life in Medan, Aceh, Jakarta, and other place. The people living in the Tanjung Lenggang consist today of two big groups: 56, 21% are still original Malay and 35, 19% are Javanese. The rest are Karonese, Mandailing, and the others.

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Malay Langkat in Tanjung Lenggang had community which has a good life and land. Tanjung Lenggang village has an area of 26, 50 Km2. Based on BPS Kab. Langkat is known to have increase in population Tanjung Lenggang village of 2.982 inhabitants in 2005 to 3.115 inhabitants in 2006. While in 2007, the population of Tanjung Lenggang village is expected to increase to 3.159 inhabitants to 3.226 inhabitants in 2008. Judging from the rate of its growth, the population of Tanjung Lenggang village experienced fluctuating growth. It is caused by natural factors, such as birth rates, death, and urbanization. As for efforts to reduce birth rates by is trough family planning program (FP), and raising awareness about the concept of Small Family Norm Happy and Prosperous (NKKBS) to community especially for young couples. We can see the total population in Tanjung Lenggang, in the following table:

TABEL 1.3 Total Populations and Population Density Tanjung Lenggang Year 2005-2008

NO Year Population Population Density

1 2005 2.982 people 112,52 people

2 2006 3.115 people 117,55 people

3 2007 3.159 people 119 people

4 2008 3.226 people 123 people

Source : BPS Kab. Langkat

TABEL 1.4 Total Population by Gender in Tanjung Lenggang

NO Year Male Female Total

1 2005 1.450 1.532 2.982

2 2006 1.515 1.600 3.115

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Malay community in Tanjung Lenggang also like working together based on tradition and religion. They built some facilities together such as places to pray, and school. They also help their neighbors if they get troubles or they are in difficulties. Moreover, if a wedding party held in their area, they will help and work together prepares everything that they need in that wedding party.

In The Book of Duarte Barbosa Vol. II (1518 M), Portugis source, Longsworth Dames’s translition, Hakluyt Society London, says, “These as I say

are Moors with their own distinct language and are called Malaios. These Malaios hold the Alcoran and Mafamede in great veneration. They are polished and well bred, fond of music, and given ti love”.

So that, Malay community also have good personality such as loyal, fair, efficient, wary, polite, thoughtful, wise, patient, diligent, and brave because right, all of these personalities are reflected in Tanjung Lenggang community daily life, so that they have a good relationship that make them live harmoniously and peacefully.

2.5 Earning of the society

Malay people generally earn their living from agriculture. Rice is the main product. The fertility of the land and the good nature are the factors which support the success of the agriculture. They have been using modern tools. But most of farmers stay to use traditional tools.

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Besides Agriculture, they also breed some kind of the animals. Chicken are their livestock. Some people breed chicken as their main job and some people breed them as part-timer job.

We can see agriculture commodities, plantation commodities, and breed in Tanjung Lenggang village, in the following table:

TABEL 1.5 Earnings

NO Agriculture Plantation Breed

1 Rice Palm Oil Chicken

2 Corn Rubber Goat

3 Soybean Durian Cow

4 - - Buffalo

Source : BPS Kab. Langkat

The distribution of the occupation of society can be mapping in the table bellow:

TABEL 1.6 Classification of the Occupation

NO Classification of the Occupation Population

1 Agriculture 975 people

2 Industry 45 people

3 Civil Servant 120 people

4 Trader 75 people

5 Driver 60 people

6 Laborer 90 people

7 The Others 150 people

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3. THE LIFE OF DEWI RIMBA

At Bandar Muda village in Langkat Regency, there a lived a girl, whose name was Sariah. Sariah is a daughter of Panglima Perang Besi.

Panglima Perang Besi was a commander from Land of Alas (Aceh). He was very strong and his body was insensitive. So he called Panglima Perang Besi. After war was over, he began new life become a farmer at Bandar Muda village.

Sariah had a boyfriend; he was a clerk at Salapian office. He was about twenty years old. The son of Mat Daga, local chief of the Bandar Muda village. he was born in Binjai city. When he was twelve years old, he and his family moved into Bandar Muda, a new village was found by Datuk Setia Muda. They started the love when they learned the Koran together in mosque with Muhammad Lebai Akir.

Umar thought to make a deep relationship with Sariah. So he intended to marry Sariah. Then he met Lebar (the Telangkai prince) to express his willing and asked him to explain his willing to his parents. Unfortunately Lebar refused his willing because Lebar thought that Sariah was not suitable with Umar. She was a lowly station but Umar was a son of noble. Umar forced Lebar. Finally Lebar agreed to meet his parents.

The next day, Lebar met Umar’s parents and told Umar’s willing. But Umar’s father did not agree. He indeed expelled and taunted Lebar. With shame feeling, Lebar leaved Umar’s house.

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Hearing Lebar’s explanation, Umar was really sad and disappointed with his father. In addition his father had paired him with Mariah, his niece at Hamparan Perak. Umar did not know what he must do. He could not refuse his father’s willing.

So 23rd nights of fasting. He met Muhammad Akir (Caddy Master) to marry him with Sariah, but the caddy refused to marry them. Caddy master told to Umar that he met with Panglima Banding (the youngest brother of Panglima Perang Besi) at eleven o’clock. He reported that Sariah had married with her cousin. Umar really surprised to hear that, his heart was broken.

The next day, about Ashar time, Panglima Perang Besi and his family came to Bandar Muda. Umar did not care about Sariah. Although Sariah wanted to move at Land of Alas.

On 2nd Idul fitri, Sariah and her family had packed their luggage. They wanted to move to Land of Alas. They went from Tanjung Lenggang and took the ship to Bahorok across Wampu River.

The ship was big, it was containing ten persons. An hour later, they arrived in the meeting of Polka River and Wampu River. When arriving at Ulak water, in the other place, they heard the sound loudly. They were looking for to the sound curiously, but they did not see anything. Suddenly they were really afraid with this situation. They thought that it was Orang Bunian. Then Panglima Perang Besi read something about the spell, Panglima Banding also read well.

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the goddess was Dewi Pematang. Dewi Pematang shook the ship so that the ship sank. An hour later, the river’s had been flowing as usual. It took seven boat crues. Only two people that remerges, Panglima Banding and the helmsman.

At Umar’s house, he did not live because Sariah left him. He wanted to kill himself. When he did it. It was so crowd in the yard. Umar listened carefully what was going on. The fact, Sariah sank. As soon as possible he jumped. Hurriedly opened the door and he went to meet Panglima Banding and asked for the truth news. That was really true, Sariah and her family swept away.

All of Tanjung Lenggang people were busy looking for them over there and over here but they did not find them. Umar was busy too. He ran faster like a crazy man. On the way he met Yusuf, Pandal, and Mat Aman. Then they went to the forest.

On the way, they met many people. The people were busy and did not care about them. Then, they followed the people. As soon as they arrived in the big yard. There was big stage. The stage from the thatch and adorned a variety of flowers such as Jasmine, Frangipani, Kenanga, Kantil, Orchid, Rose, and the others.

Suddenly, the old man went up on the stage. He said that this preparation did it to welcome a new goddess. Everyone eyes looked to the stage. Looked very beautiful woman on that stage. She was dressed all in white and sat on a gold chair, then looked old seven men and white long hair. Seventh people were dressed all in red and green high cap into the oval. They were sitting beside her.

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After that four men came again. They brought a gold gong which was almost as big as winnowing. The gong was hung in front of Dewi Pematang and sparkled irradiate the lights.

Umar’s friend spoke to Umar about gold gong, it named Kencana Gold Gong (Gong Emas Kencana). Made of gold, saved in stone cave in the middle of this forest, only one in three years, it was brought here, and hit three times by Dewi Pematang. Reputedly, if there was a child born near this village when the gong sounded, then her face was very beautiful, like Dewi Pematang who hit the gong. But, after eighteen years old, she would be bringing here, and would become Orang Bunian. Umar silent to hear his friend explanation. He remembered when Sariah born in the time the gong sounded.

Dewi Pematang stood up, and then she hit the gold gong three times. Very good and soundly heard by Umar. Did not know where it came from, suddenly another woman stood beside Dewi Pematang, she was very beautiful and dressed white. They both were very beautiful, like twins. Umar shocked, his face was pale. The heart palpitation because the woman who came was Sariah.

Sariah stood up in that place too. He realized that she was really beautiful, younger, and more beautiful than Sariah at Bandarmuda village. Even more glamour than Dewi Pematang who had gone. Then she sat on the gold chair of Dewi Pematang. The old man said that she would continue as a replacement Dewi Pematang become a goddess, called Dewi Rimba.

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died if he was so closed at the goddess. There was one way; he must hug Sariah because in three days, she could not breathe. She would exchanged become the clouds and fogs. When someone hugged her and breath seven times to her nose, she would become human being again.

In midnight, he lifted his head, he saw his friend was lying in sleep, so with the other Orang Bunian. Without turned left and right he went to the big banyan tree ( Pohon Beringin).

Ten feet was almost there, he looked Dewi Rimba stood under the tree and people who guard her. Without thought longer, he closed the goddess, then he hugged her tightly with the two hands while breathing into the girl’s nose.

The next day, the villagers came together to Datuk setia Muda’s house. They said that they had found the body of Panglima Perang Besi and his wife’s corpse, but not with Sariah corpse and two canoe builders. And they also reported that Umar did not return home too.

Everyone did not know where Umar was. Only a few people looked him went with Yusuf. Then they asked about the truth news to Yusuf. But he said that almost four days he did not meet Umar.

Mat Daga and Datuk Setia Muda looked each other, crowed was stunned. Misgiving arose him within their hearts. It was very noisy all night sounding noises in the jungle like celebrated something. In case of people who seem to walk premises Umar was Orang Bunian, could not be denied he already taken or eaten.

Because of worried of Umar, Pandal and the villagers went to look for him in the jungle. Far away they walked. None felt tired, they all happy to look for the

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missing man. Polka river a crossed, so with another small river. Days and days past, even past one o’clock and the journey far away too, but the one that they looked did not meet too.

Not while after that the banyan tree in the river bank was seen. Not far away from that there was another banyan, shed big and great too. They went to the second tree. They heart ware beaten. Far about a hundred steps they walked, the banyan tree was seen clearly. Light under it, not even a grass too. Not even leave fell, the ground slippery like already swept.

Suddenly Lebar stopped and pointed to the tree. There was someone in that tree, he said. When they arrived there, he found the young man hugged the tree with his hands hard. The young man was Umar. But the young man did not move, his eyes did not blink. The presumption was lost because Umar were still breathing and his arms tighten, even though his hand is lifted. He thrashed and screamed vigorously.

Umar said that he did not go from the banyan tree because he was hugging Dewi Rimba, hugging Sariah, his lover.

Hard they brought him home. At 5 p.m. they arrived home. But what he did was like a crazy people. Sariah’s name and Dewi rimba was always he said.

Umar’s house was crowded. Everyone came to see him. The tears were not dry, then Umar like this! Everyone thought that he was taunting by Orang Bunian. About his words to call Sariah and Dewi Rima that things made a prejudice that Sariah was not drown, otherwise she was run by Orang Bunian, the ghost people!

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Then Mat Daga and his wife intended to call the shaman. But the shaman could not able to cure Umar. Mat Daga felt sorry and his wife too because they did not let Umar to marry Sariah.

Umar was not well too. It was almost six months on the bed. Almost everyday he cried with sad face and asked to bring back to Dewi Rimba that he had been hug.

His mother was afraid of Umar disease. She cured Umar to shaman. After one shaman to another one. He did not cure too. His body dried, the bone of his chest was seen. His face paled, his hair was fallen. The handsome man changed, his handsome must gone.

People prejudiced, Umar liked man in the middle of rice field

(Orang-Orangan Sawah) did not leave anymore. But his age still long, so many had to do

and his suffering that had lived on this earth. He seemed to have recovered, could walk but his mind was not perfect anymore. People said that he was crazy, even he himself did not confess that.

He did not care to his cloth anymore. If he must dress, he chose the worst dress, tattered and dirty. He walked away from the crowd of people. Slow face, straight, no matter left or right. Did not care about people. He was taciturn, dreamer, and if he was to speak, only must of this word he said : “Dewi Rimba, Sari………. My lover”, and after that he smiled or cried sadly.

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4. CONCLUSIONS AND SUGGESTIONS

4.1 Conclusions

The majority societies in Tanjung Lenggang are Islam. Even though they believe that there is only one God to be praise, but they also believe of Orang

Bunian. Orang Bunian has a super power to influence the people’s life, such as Orang Bunian can cure the sickness or illness one, to take care of their plants, to

get the best proceeds and produces, and help or kill people. To proof this believe it can be seen through the conversation the practiced by the society.

This paper also tells about the goddess of Orang Bunian, namely Dewi Rimba. Dewi Rimba is actually an ordinary girl called Sariah. She lived in the Bandar Muda village. She was very beautiful, kind, easy going, and friendly. She was a daughter of Panglima Perang Besi. Panglima Perang Besi was a nickname from his father because he has a strong body and also resistant body.

Sariah has a boyfriend named Umar who is the son of Mat Daga, the chief of Village in Bandar Muda. He was about twenty years old. The son of Mat Daga, local chief of the Bandar Muda village. He was born in Binjai city. When he was twelve years old, he and his family moved into Bandar Muda, a new village was found by Datuk Setia Muda. They started the love when they learned the Koran together in mosque with Muhammad Lebai Akir. But their love was not approved both of their parents because of difference in status.

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(Aceh). On the way, they met Dewi Pematang then Sariah was kidnapped by Dewi Pematang, the goddess of Orang Bunian.

In the jungle, Sariah will be raise become a new goddess continue as a replacement Dewi Pematang. Her new name is Dewi Rimba. Hearing that, Umar was really sad and disappointed. He chased Sariah in the jungle but he met Orang

Bunian. So Orang Bunian made him confused and he was gettings crazy. He did

not know who was he and he just wanted to kill himself.

That is why Orang Bunian can influence the Tanjung Lenggang society with their super power and their magic power to help or kill people on surrounding.

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4.2 Suggestions

According to Malay culture, the legend is important because Malay people think that their next generation must know about their culture. In Malay, the people who do not have good manners or less understand about their culture are assumed much uncivilized and can be abandoned from society group.

The writer hopes the problem of the division of the inheritance, they must believe with the God who created everything in the world.

The writer suggests that based on the legend of Dewi Rimba, Malay people should believe with another spirit, but not always worship the spirit.

It is attitude for us, especially for Malay society not to differ a different of status because both of them are created by God.

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REFERENCES

Antonius Simanjuntak, Bungaran. 2008. Tradisi, Agama, dan Akseptasi

Modernisasi pada Masyarakat Pedesaan. Medan: Bina Media Perintis.

Baried, St. Baroroh, dkk. 1985. Memahami Hikayat dalam Sastra Indonesia. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa.

Bonvillain, Nancy. 2003. Language, Culture, and Communication: The Meaning

Of Messages (Fourth Edition). New Jersey: Prentice Hall.

Brannen, Julia. 1997. Memadu Metode Penelitian Kualitatif dan Kuantitatif (Terjemahan oleh Kurde, N.A). Yogyakarta: IAIN.

Effendi, Sofian. Metode Penelitian Survey. Jakarta: LP3ES.

Endraswara, Suwardi. 2001. Metodologi Penelitian Sastra. Jogyakarta: CAPS. Iskandar, Nur Sutan. 2001. Dewi Rimba. Jakarta: Balai Pustaka.

Jayawati, Maini Trisna. 1997. Analisis Struktur dan Nilai Budaya dalam Cerita

Rakyat Sumatera Utara. Jakarta: Pusat Pembinaan dan Pengembangan

Bahasa.

Nawawi, Hadari. 1993. Social Science Research Methodology. Gajah Mada University Press.

Ruslan, Rosadi. 2003. Methodology of Public and Communication Research. Jakarta: Raja Grafindo Persada.

Sihotang, H. 1990. Metode Penelitian Geography. Jakarta: Pustaka Sari.

Sinar Basyarsyah II, Tuanku Lukman, S.H. 2002. Kebudayaan Melayu Sumatera

Timur. Medan: USU PRESS

Singarimbun, Masri. 1985. Metode Penelitian Survai. Jakarta: LP3ES. Yunus, Umar. 1981. Mitos dan Komunikasi. Jakarta: Sinar Harapan.

_________. Peta Kabupaten Langkat. ________. Medan : CV. Inti Fajar Baru.

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APPENDIX

List of Informants

1. Nama : H. Muhammad Noer

Alamat : Jln. Prona 1 Gg. Keluarga No 10/39 Pb. Sel II Medan

Umur : 70 tahun Pekerjaan : Wiraswasta Telepon : 081370047533

2. Nama : H. Hasyimmudin Alamat : Jln. Binjai Kuala N0 39

Padang Brahrang Umur : 60 tahun

Pekerjaan : Pengusaha Telepon : 081264701352

3. Nama : Fadillah Alamat : Bandar Muda

Desa Tanjung Lenggang Umur : 58 tahun

Pekerjaan : Petani Telepon : ____

4. Nama : H. Fachruddin Alamat : Bandar Muda

Desa Tanjung Lenggang Umur : 50 tahun

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5. Nama : Syahriani Handayani

Alamat : Jln. Prona 1 Gg. Keluarga No 10/39 Pb. Sel II Medan

Umur : 35 tahun Pekerjaan : Kerani

Telepon : 085276114114

6. Nama : Amat

Alamat : Simpang Bahorok Umur : 32 tahun

Pekerjaan : Petani

(1)

4. CONCLUSIONS AND SUGGESTIONS

4.1 Conclusions

The majority societies in Tanjung Lenggang are Islam. Even though they believe that there is only one God to be praise, but they also believe of Orang

Bunian. Orang Bunian has a super power to influence the people’s life, such as Orang Bunian can cure the sickness or illness one, to take care of their plants, to

get the best proceeds and produces, and help or kill people. To proof this believe it can be seen through the conversation the practiced by the society.

So Sariah was married with her cousin. After marriage, exactly when she is eighteen years old. She and her families wanted to move to Land of Alas

(2)

(Aceh). On the way, they met Dewi Pematang then Sariah was kidnapped by Dewi Pematang, the goddess of Orang Bunian.

Bunian. So Orang Bunian made him confused and he was gettings crazy. He did

not know who was he and he just wanted to kill himself.

That is why Orang Bunian can influence the Tanjung Lenggang society with their super power and their magic power to help or kill people on surrounding.

(3)

4.2 Suggestions

The writer hopes the problem of the division of the inheritance, they must believe with the God who created everything in the world.

The writer suggests that based on the legend of Dewi Rimba, Malay people should believe with another spirit, but not always worship the spirit.

It is attitude for us, especially for Malay society not to differ a different of status because both of them are created by God.

(4)

REFERENCES

Antonius Simanjuntak, Bungaran. 2008. Tradisi, Agama, dan Akseptasi

Modernisasi pada Masyarakat Pedesaan. Medan: Bina Media Perintis.

Baried, St. Baroroh, dkk. 1985. Memahami Hikayat dalam Sastra Indonesia. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa.

Bonvillain, Nancy. 2003. Language, Culture, and Communication: The Meaning

Of Messages (Fourth Edition). New Jersey: Prentice Hall.

Brannen, Julia. 1997. Memadu Metode Penelitian Kualitatif dan Kuantitatif (Terjemahan oleh Kurde, N.A). Yogyakarta: IAIN.

Effendi, Sofian. Metode Penelitian Survey. Jakarta: LP3ES.

Endraswara, Suwardi. 2001. Metodologi Penelitian Sastra. Jogyakarta: CAPS. Iskandar, Nur Sutan. 2001. Dewi Rimba. Jakarta: Balai Pustaka.

Jayawati, Maini Trisna. 1997. Analisis Struktur dan Nilai Budaya dalam Cerita

Rakyat Sumatera Utara. Jakarta: Pusat Pembinaan dan Pengembangan

Bahasa.

Nawawi, Hadari. 1993. Social Science Research Methodology. Gajah Mada University Press.

Ruslan, Rosadi. 2003. Methodology of Public and Communication Research. Jakarta: Raja Grafindo Persada.

Sihotang, H. 1990. Metode Penelitian Geography. Jakarta: Pustaka Sari.

Sinar Basyarsyah II, Tuanku Lukman, S.H. 2002. Kebudayaan Melayu Sumatera

Timur. Medan: USU PRESS

Singarimbun, Masri. 1985. Metode Penelitian Survai. Jakarta: LP3ES. Yunus, Umar. 1981. Mitos dan Komunikasi. Jakarta: Sinar Harapan.

_________. Peta Kabupaten Langkat. ________. Medan : CV. Inti Fajar Baru.

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APPENDIX

List of Informants

1. Nama : H. Muhammad Noer

Alamat : Jln. Prona 1 Gg. Keluarga No 10/39 Pb. Sel II Medan

Umur : 70 tahun Pekerjaan : Wiraswasta Telepon : 081370047533

2. Nama : H. Hasyimmudin Alamat : Jln. Binjai Kuala N0 39

Padang Brahrang Umur : 60 tahun

Pekerjaan : Pengusaha Telepon : 081264701352

3. Nama : Fadillah Alamat : Bandar Muda

Desa Tanjung Lenggang Umur : 58 tahun

Pekerjaan : Petani Telepon : ____

4. Nama : H. Fachruddin Alamat : Bandar Muda

Desa Tanjung Lenggang Umur : 50 tahun

Pekerjaan : Pengusaha Telepon : 08126535253

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5. Nama : Syahriani Handayani

Alamat : Jln. Prona 1 Gg. Keluarga No 10/39 Pb. Sel II Medan

Umur : 35 tahun Pekerjaan : Kerani

Telepon : 085276114114

6. Nama : Amat

Alamat : Simpang Bahorok Umur : 32 tahun

Pekerjaan : Petani

The Legend Of Dewi Rimba