A Brief Description Of Building Process, Manner And Entering In Siwaluh Jabu House Of Karonese

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A BRIEF DESCRIPTION OF BUILDING PROCESS , MANNER

AND ENTERING IN SIWALUH JABU HOUSE OF KARONESE

A PAPER

BY

MAYLIN

Reg. No: 062202065

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF LETTERS

UNIVERSITY OF NORTH SUMATRA

MEDAN

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Approved by

Supervisor,

Submitted to Faculty of Letters University of North Sumatra

in partial fulfillment of the requirements for DIPLOMA (D-III) in English.

Approved by

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

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Accepted by the Board of examiners in partial fulfillment of the requirements for the D-III Examination of Diploma III of English Study Program, Faculty of Letter, University of North Sumatra.

The examination is held on

the……….

Faculty of Letter, University of North Sumatra

Dean,

Board of examiner and reader:

Examiner : Dra. Swesana Mardiah Lubis, M. Hum. Reader : Dra. Roma Ayuni Lubis, M. A

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AUTHOR’S DECLARATION

I, MAYLIN 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 a paper by which I have qualified for or awarded another degree.

No other person’s work has been used without due acknowledgment 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’S DECLARATION

Name : MAYLIN

Tittle of Paper : A BRIEF DESCRIPTION OF BUILDING PROCESS , MANNER AND ENTERING IN SIWALUH JABU HOUSE OF KARONESE

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

Signed : ………...

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ABSTRAK

Rumah adat tradisional merupakan bagian dari keanekaragaman kebudayaan yang dimiliki oleh suatu bangsa. Begitu juga hal nya dengan rumah adat tradisional karo. Rumah si waluh jabu. Rumah si waluh jabu merupakan salah satu bagian dari kehidupan orang karo yang berperan sebagai symbol kebersamaan yang mengikat tali kekeluargaan dalam masyarakat karo. Salah satu yang menarik dari si waluh jabu yaitu memiliki keunikan dan ciri khas tertentu seperti dihuni oleh beberapa keluarga, yang penempatan dalam rumah tersebut diatur menurut ketentuan adat. Dalam proses pembangunan dan memasuki rumah juga mempuyai ketentuan adat seperti musyawarah, mencari hari baik. Mencari lokasi, dan lain-lain. Oleh sebab itu masyarakat karo tidak sembarangan dalm membangun rumah adat. Nilai-nilai kekeluargaan dalam rumah si waluh jabu sangat berhubungan erat dengan keluarga yaitu keharmonisan, kebersamaan, saling menghargai, dan tolong menolong. Bagi masyarakat karo, Rumah si waluh jabu sangat penting dalam kehidupan mereka dan menjadi kebanggaan bagi pemiliknya serta menunjukkan karakater dari pemiliknya. Oleh sebab itu perlu dijaga kelestariaanya agar tetap ada di muka bumi ini.

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ACKNOWLEDGEMENTS

First of all, I would like to thank and praise God, Jesus Christ for the strength and His Love. Forever in My Life, Especially when I started to study in the English Diploma Program, Faculty of Letters, the University of Nort Sumatera until I was able to complete in writing this paper.

I would like to express my sincere gratitude and appreciate to the Dean of Faculty of Letters, Drs. Syaifuddin, M.A., Ph.D and the Head of Diploma III English Study Program, Dra. Syahyar Hanum, D.P.F.E.

I would like to express my best gratitude and special thank to my supervisor, Dra. Swesana Mardiah Lubis M.Hum, who has given many ideas, advices, support, suggestion, comments, and quidance in writing this paper. And I would like to thank Dra. Roma A Yuli Lubis, M.A, as a reader who has time to read my paper. I would like to say thanks to all my lecturer for their valuable quidance, precious, thought and knowledge during my academi years.

In this special oppurtinity, I would like thanks to my family especially, my beloved parents Alm. M. Sitanggang and A. Naibaho, who are reared me and given me the best education, advices, suggestion, supports and my beloved brother and sisters, thank you for your support, advices and sugestion.

My speciall thanks are also due to all my friends in campus : Ike, Mila, Fahri, thank for being my true friends and staying with me in joy and sorrow. And also for all of my classmates, both of classer “A” and “B”.

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Finally, I realize that this paper is still far from being perfect, therefore, but I do hope it could be useful for the readers.

Medan,………2009

The Writer,

Maylin

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TABLE OF CONTENTS

AUTHOR’S DECLARATION COPYRIGHT DECLARATION

ABSTRACT ... i

ACKNOWLEDGEMENTS ... ii

TABLE OF CONTENTS ... iv

1. INTRODUCTION ... 1

1.1 The Background of the Study ... 1

1.2 The Scope of the Study ... 2

1.3 The Objective of the Study ... 3

1.4 The Significant of the Study ... 3

1.5 The Method of the Study ... 3

2. TRADITIONAL HOUSE SIWALUH JABU OF KIARONESE ... 4

2.1 History of Building Traditional House in Karonese ... 4

2.2 Jabu in Siwaluh Jabu House ... 4

2.3 The Processing and Manners build a Traditional House ... 7

2.4 The Part of Siwaluh Jabu House ... 16

2.5 The Processing To Enter Siwaluh Jabu House ... 17

2.6 The Way To Enter New Guest in Siwaluh Jabu House ... 24

3. THE VALUES OF RELATIONSHIP IN SIWALUH JABU HOUSE ... 26

3.1 The Meaning and Function Siwaluh Jabu House According of Karonese ... 26

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3.2 The Values Kinship Relation in Siwaluh Jabu House ... 26

4. CONCLUSIONS AND SUGGESTION ... 27

4.1 Conclusions ... 27

4.2 Suggestion ... 27

REFERENCES

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ABSTRAK

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1. INTRODUCTION

1.1 Background of the Study

Indonesia culture consists of regional cultures of the tribes, all over Indonesia. Each region has specific culture and consist of about 300 ethnic groups speaking either their regional languages, or Indonesia is a national language. They have many kinds of traditional ceremonies, foods, clothes, houses, dances, and songs.

One of them is Karonese, and for society of Karonese that the customs is very important. Even that is part of live one it’s supplement from performance their culture. Because of that, their culture still eternal, and one of interesting from Karonese is their traditional house, that house inhabited by several family that the placement jabu (room), and in that house part to be well arranged to follow determination of custom. Traditional house in Karonese is unity of organitation. One in that present a division of labor and they compare it with regular to reach for get happiness together of beneath the leader in habited jabu bena kayu. System of traditional house to reflect a social structure, and the high a management application at society of Karonese.

Generally, society Karonese have characteristic what avenger, and their lifestyle to give a priority to cooperation and to have a meeting. In great house what in habited by eight family. In the process building a traditional house, they also involve all of society and together with a village chief. In this cooperation to contain a high cultural value what to be acquainted with rawin jemba (take-help),

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which at the moment society do a task to must harmonious, and high feel cooperation like as when they to full a wood from the forest to build that house.

Traditional house of Karonese is called siwaluh jabu. One it’s meaning in the house inhabited by eight family. That eight family have public relation with another. In siwaluh jabu house, all of in habited had to task, and obligation each other. Eventhough their task had given, but everything is necessity what inseparable.

In traditional house of Karonese very act of anak beru, senina, kalimbubu, and the village chief to will lead all of arrangement in that house. This is famous with sangkep nggeluh. Sangkep nggeluh is a system at society of Karonese what consist of senina, anak beru, and kalimbubu.

Senina is members on family. People have a same idea in meeting. Anak beru is daughters; In Karo’s daily life known as a part who take a girl being a wife and family. Kalimbubu is a group of people come from a certain surname. It’s often called Dibata ni idah (visible God), in daily life because their position is very honour.

1.2 Scope of the Study

There are many that can be discussion at Karonese. In this case the writer realize that far from perfect. So the writer limited the paper just to describe a togetherness value to be connected to the process build, and to enter house at siwaluh jabu house

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1.3 Purpose of the Study

In this oppurtunity there are some purpose of writing the paper. The writer wants to tell the readers about step-by-step the process build, and to enter traditional house at Karonese. The writer hope this paper can make the reader realize that it is important to conserve and herited to young gener

1.4 Method of the Study

In writing this paper, the writer collected books as references from USU library, Region library, and collecting some information from website. A few having materials then the writer start to writing this paper.

1.5 Significance of Writing

There are some significance found from this paper: • The paper can provide some guides in the future

• The readers will know the process build and to enter traditional house of Karonese

• Young generation should be proud to have the culture, especially the traditional house of Karonese.

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2. TRADITIONAL HOUSE SI WALUH JABU OF

KARONESSE

2.1. History of Building Traditional House in Karonesse

In the old time the residence of Karonesse way full of shape montains and land with many plants. The relation one between residences with anothers connected by walking. The people live they earn their lives from field, to farm, and make house while some of the people (work ) make customs as regulation of association and relationship, create to equipment live, art, and religion. The situation of mountains make society effort to protect their selves from wild animals, so they build big houses, to build a house to be lived family by the whole.

2.2. Jabu in Si Waluh Jabu House

Si Waluh Jabu house has eight rooms (jabu). There rooms are : 1. Jabu Benana Kayu

Jabu benana kayu is a part of the rooms in si waluh jabu house. The room is situated in the left side if we get into the house through the northern verenda of the house. The room is occupied by the king (pengulu). Pengulu is the leader in si waluh jabu house.

2. Jabu Ujung Kayu

Jabu ujung kayu is a part of the rooms in si waluh jabu house. This room is at the edge of the house or this room is on the left side if we enter from southern verenda. This room is occupied by anak beru of pengulu.

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3. Jabu Lepar Benana Kayu

Jabu lepar benana kayu is a part of the rooms in si waluh jabu house. This room is in the side of jabu benana kayu, Jabu lepar benana kayu is on the northern. Jabu benana kayu is on the left corner and jabu lepar benana kayu is on the right corner. This room is occupied by sembuyak (one parent) of. We always call jabu lepar benana kayu “jabu sungkun berita” (asking information)

4. Jabu Lepar Ujung Kayu

Jabu lepar ujung kayu is a part of the rooms in si waluh jabu house. This room is at the side of jabu ujung kayu. This room is in the southern. This room is occupied by kalimbubu of pengulu. We always call it jabu “simanminem” (place for eat and drink)

5. Jabu Sidapuren Benana Kayu

Jabu sidapuren benana kayu is a part of the rooms in si waluh jabu house. This room is on the left of jabu benana kayu. Jabu sidapuren benana kayu and jabu benana kayu have one kitchen. We always call this room “jabu peninggel-ninggel” ( place for hearing). This room is occupied by anak beru menteri of pengulu.

6. Jabu Sidapuren Ujung Kayu

Jabu sidapuren ujung kayu is a part of rooms in si waluh jabu house. Jabu sidapuren ujung kayu and jabu ujung kayu have one kitchen. This room is occupied by the child of kalimbubu, or kalimbubu of jabu benana kayu, or puang kalimbubu of those who occupy jabu benana kayu. This room is called

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‘jabu arinteneng’( house which is long for) , because the child of kalimbubu in karonese is thought as a bearer of happines. If the child is a girl she will be a bearer of happines to anak beru, if the child is a boy he will be a bearer of happines to kalimbubu. It is called ‘adi tubuh anak dilaki cirem mamina, adi tubuh anak di beru cirem bibina’. The meaning is ‘if the baby is a boy his uncle’s wife will smile, if the baby is a girl her aunt will smile’. This expression means when the boy is already adult, he is expected to get married with his uncle’s daughter, when the girl is already adult she is expected to get married with her aunt’s son. We can say itu by ‘adi tubuh anak dilaki tuah mamana, adi tubuh anak di beru tuah bibina’. The meaning is if the boy is born it is the luck of kalimbubu and if the girl is born it is the luck of anak beru.

7. Jabu Sidapuren Lepar Ujung Kayu

Jabu sidapuren lepar ujung kayu is a part of the rooms in si waluh jabu. Name Jabu sidapuren lepar ujung kayu and jabu sudapuren ujung kayu have the same kitchen. This room is situated between jabu lepar ujung kayu and jabu sidapuren benana kayu. This room always we call ‘jabu bicara guru’ ( palce for teacher).

8. Jabu Sidapuren Lepar Benana Kayu

Jabu Sidapuren lepar benana kayu is a part of rooms in si waluh jabu house. This room has the same kitchen with jabu lepar benana kayu. If we enter it from the southern door this room is situated on the left and it is rather in the

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middle. This room is beside of jabu lepar benana kayu. This room is called ‘jabu siengkapuri belo” (place for prepare betel leaf to eat).

2.3. Processing and manners build a Tradisional house

1. Discussion for build a house

For build a tradisional house of Karo, at the first all the people who will build the house must discuss (runggu). When already agreed about place (house sites), a big size of house, etc. and then, this agreement is reached to sangkep ngeluh (senina – anak beru – kalimbubu) and each sangkep ngeluh usually ask about agreement from each people who build a tradisional house and when sangkep ngeluh have agreed, so developmental of tradisional house can be start

2. Asking Permission to “Pengulu”( the leader in si waluh jabu )

For permission to use that location (Site) of tradisional house, so the founder look out to pengulu to ask permission that to use the location (Site) in here, this will be received agreement from pengulu, but look for the other location.

3. Ngumbung Tapak (Giving Sign of Site )

After get permission the location from Pengulu, so the founder of house ask to teacher about lucky day to gumbung of (give sign of Site) tapak. In this

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ngumbung tapak’s day, the founder of house will be accompanied Sangkep Ngeluh, is participated with :

- Pengulu

- The teacher who knows gerek-gerekan (signs) - The teacher who knows medicinal treatment - Pande

- Sierjabaten (parents ); to location where a tradisional house will be built. After that, the land of location is cleaned, and made fence from bamboo which both of the top are stabed to land which in the middle that site is surrounded, (koko) with young coconut leaf (lambe) as wide as 2 x 2 meter. usually, for villagers are given chance in four days to give objection for development of traditional house in that location. If there are no problem, the development can be advanced.

4. Maji ( ceremony for build house )

Maji is a ceremony do with tradition of Karo Community to choose that compatible or uncompatible location to build a house. Therefor, in the middle place which have surrounded (koko) with young coconut leaf (lambe) is dug a hole as deep as 30 centimeter (1 hesta), then it was entered to inside it with besi mersik (knife), three sheets of belo cawir ( betel leaf ) and then spitteled with rice and ipirpiri (spattered) with lau simalem – malem ( cool water ). After that, in around the hole is extended mat to listen the voice Nini aji ( shamon or teaher )

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come from hole and all of the people who listen it is teacher have sungkun berita (know about information) and then, the teacher will read a magic formula, afterwards listen a voice from the hole by turns : sukut, kalimbubu, and anak beru to listen the voice, if said serasi ( siutable ), so the programme will be continued with pernipiken taneh ( dream about land ).

Sukut a part of a certain surname who, surrounded by senina, anak beru, and kalimbubu.

5. Pernipiken Taneh ( dreaming about land )

After the people do the Maji, and then be taken three handfuls of land from that hole is belo cawir (betel leaf) which entered. While besi mersik ( knife ) fixed within hole. Then, the land is hand overed for craftman. to dream of (ipernipiken) for four nights. If all of dream is good, it’s mean site has needed and suitable

6. Ndarami Pande ( looking for craftman )

And after that, is woked for pande (craftman) to build the house, and also speak about the salary, and when can be start build the house, etc. the development of tradisional house is leader by old craftman (pande) and assisted by the others, such as :

a. Pande tanduk ( craftman of horns)

b. Pande lambe-lambe ( craftman of young coconut leave ) c. Pande rambu-rambu

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7. Nabah Kayu ( cuting wood) a. at the first day

Afterwards, is asked teacher to ascertain lucky day for begin cut down the wood, at the day have ascertained, go the people who build the house to florest with is followed by :

a. Pande ( craftman )

b. Pengulu ( the leader in si waluh jabu ) c. The teacher of astrology

d. The teacher of medicinal treatment

e. A girl who still complete the parents, or sometimes it is followed by sangkep nggeluh too.

After arrive in the florest, the teacher of ask permission (persentabin) to spirits which keep that florest. If already good meaning of gerek-gerekan ( signs) pande (craftman) also begin cut down the wood. Firstly, pande cut down the nderasi tree with meaning of suitable, before is cut down previously done ercibal belo cawir (ritual offering) and kampil tumba ( place of betel leaf ). At the moment pande cut down the nderasi tree. The teacher of astrology observe course fall down the tree. What is good fall down or not if good fall down, so the base (benana) wood of ndarasi itek-teki, plak-lak (peeled the shell).

At the base, is tied the leaf (bulung simalem-malem, that is sangketen, jujung bukit, jabi-jabi, and bertuk). This is tied with erto ( grass). Then, the stem of nderasi is brought by the girl to in the house all the way, the women of

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ralep-ralep ( saying ), with say alep…alep… and futher. After they arrive in the house, all of them have dinner together.

b. At the second day

At the second day, Pande go to the florest for cut down serba naik tree. Serba naik tree is a wood which according the meaning it’s name believed to give goodness.

c. At the third and fourth day

At the third and fourth day, pande cut down serba naik tree for used to building house.

d. At the fifth day

At the five day, Pande doesn’t go to work and at the moment called wari pesalangken or pekesahken (rest) to Pande.

e. At the sixth day

At the sixth day pande return cut down the woods which still needed.

8. Pebelit – Belitken ( discussion among craftsman )

At the seven day, made a program pebelit – belitken, that is discussion among pande with the owner of house about cost the development of house. Therefor, the owner of house must prepared food with side dish like chicken and drink “nira”. This program pebelit – belitken is made after they finished eat be present at the program are :

a. Pengulu

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Finished eat, they are discussed about : - how much is salary for Pande - how ways is payment

- when the house finished - what is pande’s obligation

- what is the owner of house’s obligation

Usually besides salary for pande, the child of house alse endure : a. one carpenter’s adze

b. one wolf – herreing (sekin) c. one chisel

d. one matches (santik) e. one needle

f. three moneys serp

This discussion is witnessed (tangani) by Pengulu and sembuyak, the child of beru with kalimbubu.

9. Ngerintak kayu ( pull a wood )

For pull the woods from florest is done way mutual assistance by sangkep nggeluh and the village inhabitant who called with neraya (mutual assistance), at the time. Pull the woods from florest, all of them say words.

ah….. o, ole … ole, ah … o ah….. o, ole … ole, ah … o

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To ascertain day ngerintak kayu previously aksed to medicine man (teacher).

10.Pekendit tapak ( site leveled )

To ascertain when site leveled, so is asked to teacher at day have ascertained, distributed evenly site the house. before that, previously ercibal belo (rutual offering ).

11.Mahat kayu ( carve wood )

At day mahat kayu, each jabu bring kade-kade (family) as many as five peoples have pahat ( chisel ), before begin arraged a sacrifice ceremony (cibal-cibalen) which placed on the mat near the wood that will be carved.

The ingredients of cibal-cibalen (ritual offering) are : a. four bananas

b. cimpa (cimpa nakan). cimpa is made from glatinous rice and brown palm sugar and the both mixed and steamed

c. four kinds rice

d. becih page (rice fusillade) e. one egg

f. a red chicken

The woods have carved, must be finished carved that day without any delay.

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12.Majekken Palas and Benangun ( make foundation and pillar of house ) After finished carved, so is ascertained place and direction of house built according direction kenjahe ( in top) – kenjulu ( in back ). firstly installed palas (foundation) to benana wood, and then under the palas put belo cawi (betel leaf), besi mersik (knife) and stone boroh then on the palas installed permanan, that is a plam fiber as among palas and benangun (pillar) after that, installed (pajekken) benangun.

13. Ngampeken Tekang ( build pillar )

Ngampeken Tekang return is done way mutual assistance by Sangkep nggeluh and village inhabitant. At the day, all of them eat in that house which is built. The first people eat is pande and serayan (mutual assiatance). Therefor, handed over nakan ( food ) tradition.

14.Narum rumah ( make frame of house )

Before install the roof (tarum) house, previously to beligan ( frame ) on the door house put coarse grass (rih) and rarran leaf (ketang), and then the owner of house each bring the palm and handed over to pande and measured it fiber heavy of palm fiber one balance is equal with heavy one man plus one pungga stone plus one chisel and plus one grind down stone (big garut), the small palm fiber is made become kalempu (rolled) as the base of roof and which wide become the roof.

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15.Ngampekan Lambe-lambe ( make young coconut leave )

Lambe-lambe is a triangle building which to part face of the traditional house is usually made from plaited mats of hide bamboo and given carved object, and then winded to buard which carved

16.Ngompeken Tanduk ( put a horn)

a Traditional house is given horn, made with horn buffalo. the horn part kenjahe is made from horn male buffalo and part horn kenjulu female buffalo. Then the horn is tied and painted white. The binding of this horn usually done tonight in order that no one see.

After horn installed, then hung there one bliung tree and ijuk (palm fiber ) this is signal that salary for craftsman haven’t paid can also kudin (pot) land hung under the horn. When the crafsman have paid (keris), and the palm fiber will be reduced.

17.Erban Redan ( set up stair )

Afterwards, they are make a ladder house in aim kenjahe (in front) and kenjulu (back). Sometimes :

- Jujungen derpih : the fastener of derpih part upper - Tekang : on the benangun three tekang

- Buang para : the restrainer of floor para - Jangka : ladder to ridge of house

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- Beligan : bamboo to place fasten the palm fiber

- Kalempu : the palm fiber which rolled as base the roof house. - Tarum : the roof house from plam fiber

- Tersek : the statue of small house one the house - Sangka manuk : beams as base house on the palas

2.4. The Part of Si Waluh Jabu House

1. Ture

Ture is terace of traditional house, every house have 2 of ture. Ture made of bamboo, and to give pillar about 1,5 centimetre.

The function of ture are :

- Place for women, when their make a mat at night - Place for adult, when their have a lone at night - Place for bathe’s children

Ture has a connected important, which is become center of activity every occupant at house.

2. Para

Para is a hight of part house as form asbestor the function of para is place for save woods

3. Redan

Redan is stairs, when manner at house redan made of bamboo. 4. Dapur

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Si waluh jabu house 4 (kitchens). There are, two part at kenjahe (in front) and two part other at kenjulu (back).

2.5. Processing to Enter Si Waluh Jabu House / Mengket House

1. The Shape of Party

In community of karo is known four partys’s level mengket house, that is : a. Sumalin jabu (changes of residence )

Sumalin jabu is a mengket house party which the most moderate, the people who present only sangkep nggeluh – that approachable realization it isn’t necessary arraged runggun or discussion before it’s perform the sumalin jabu party, usually is looked for lucky day according the belief of karo and in here actor the teacher of siniktik wari (sign of lucky day) is very important. The side dish shaped just some chicken.

b. Mengkah dapur ( a little ceremony in the kitchen )

Mengkah dapur is a mengket house party which be started with runggun. But, the people who present still limited to sangkep nggeluh. In the party of mengkah dapur kalimbubu “si majek dalaken”(fasten fireplace) haven’t had obligation according tradition of karo. The side dish can be a pig or a goat.

c. Ngerencit (a little ceremony in processing to enter house )

Ngerencit is a mengket house party with a big party so that realization it have to with runggun (discussion) sangkep nggeluh. The side dish usually is buffalo or cow.

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d. Ertukam ( a big ceremony in processing to enter house )

This is a mengket house party which the and go on to some days and some nights. This party like a market night and only implemented by sebayak, bapa urung, and pengulu.

Sebayak has high situasion in custom.

Pengulu is the leader of village(in siwaluh jabu)

2. Preparation of Mengket rumah ( enter house )

For implement mengket house so the first peopleh who asked is the teacher when the lucky day for that. Usually done to enggara sepuluh or rice pati or cukera dua puluh (name’s day of karonese).

Therefor, is executed runggun (discussion) sangkep nggeluh (sembuyak, anak beru, kalimbubu) use to discuss.

a. When is realization of mengket rumah b. Whom will be invited

c. All otment of duty to forward the guest

d. The problem of ose ( cloth traditional ) from mengket rumah e. Whom will follow rose ( dont use cloth traditional )

f. Announcement to kalimbubu siwaba ose must be reach there g. Who tudungen ( hat )

h. Rice and side dish party i. Uis ( cloth tradition)

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j. Luah ( gift)

k. Who is do to prepare the food

l. Narsarken lambe (young coconut leaf) in surround house

m. Who takes rudang-rudang si melias gelar(beauty flowers) to the florest n. Who is prepare lape-lape ( tent )

o. When big runggun ( discussion ) will be implemented

3. Runggun the owner of house (discussion among owner of house )

Then, is implemented runggun (discussion) the owners of house way together with attended by each sangkep nggeluh. In this runggun talked about : a) food and side dish party

b) kerna ose ( about cloth traditional )

c) ingan pulung pemberkaten ( place for leave ) d) katika berkat ( arrangement for leave ) e) uruten peberkat(arrangementfor leave) f) arrangement of dance

g) kartika ( lucky day ) to many peoples attend the party 4. Ngosei tekang ( wrap pillar )

Just (high) before mengket rumah,(enter house) so implemented program ngosei tekang. At the night the teacher sleep in the house. That night benangun ( pillar ) house (wrap) with uis ( cloth ) tradition.

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Early in the morning (lenga kabang leneng) the owner of the house and his sangkep, each assemble for the definite places to go to the new house arraged their depart as follow :

a. Jabu Benana Kayu

Firstly, go jabu benana kayu is followed by his sangkep nggeluh b. Jabu Ujung Kayu

Secondly, go jabu ujung kayu is followed by sangkep nggeluh c. Jabu Lepar Benana Kayu

Thirdly, go jabu benana kayu is followed by his sangkep nggeluh d. Jabu Lepar Ujung Kayu

Fourthly, go Jabu lepar ujung kayu is followed by his Sangkep nggeluh e. Jabu Sedapuren Benana Kayu

Fifthly, go also Jabu sedapuren benana kayu is followed by his sangkep nggeluh

f. Jabu Sedapuren Ujung Kayu

Sixthly, go also Jabu Sidapuren Ujung Kayu is followed by his sangkep nggeluh

g. Jabu Sedapuren Lepar Ujung Kayu

Seventhly, go also jabu sedapure lepar ujung kayu is followed by his sangkep nggeluh.

h. Jabu Sidapuren Lepar Benana Kayu

Eighthly, go also jabu sidapuren lepar benana kayu is followed by his sangkep nggeluh. It so happens “susunan” the row.

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When they go to the new house are : a. Simada jabu ( owner of house )

b. Kalimbubu ( a part people come from a certain sure name / member of family clan, who has high status in death).. It’s often called Dibata ni idah (visible god)

c. Sembuyak ( siblings / one parents)

d. Senina ( member on family people have same ideas in meeting )

e. Anak beru (daughter, in karo’s daily life known as a part who take a girl being and family )

Sometimes, row the most front is si junjung batu penggilingen and the child of stone it, that is kalimbubu (women) until to the door house (danggulen) anak beru install puter (insipid flour) to forehead (perdempaken) si mada rumah this insipid flour is made from resin frangipani put water betel and installed with the handle of cassava, at some area, sometimes this insipid floor is made in two colours, that is yellow (tupak salah sipitu) and white (tupak salah silima). When go to this house. The occupant of house have to tread on pelepah galuh sitaber ( stem of banana tree ) and, besi mersik ( knife ) and kempawa tree. After they arrive in the house, each all of them to their jabu and ralep-alep ( saying ) as many as four times.

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After arrived in the house, kalimbubu si erkimbang spread out a special mat for the owner of house and then, hosband – wife and the children’s owner of house sin on the mat.

6. Majek Dalikan ( fasten fireplace )

Afterwards kalimbubu simajek dalikan is represented by his wife fasten fireplace (majek dalikan). Kalimbubu fasten on the fireplace’s, and kalimbubu si erkimbang fasten on the fireplace’s left (dalikan). When he is festening this fireplace kalimbubu wind a white thread (teng) to his hand the first, dug a hole for that fireplace and after that at the first fire place is planted bemersik, and belo cawir. Then, took bulung-bulung. Si melias gelar and slipped to the fourth of kitchen’s corner and scattered cimpa.

7. Erban Sangkep ( make prepare )

After fireplace discharged so firstly who must done is fastening the fire to boil an egg who brought by kalimbubu, after it’s cooked, this egg is opened its leather an surrendered to the teacher for explained the purpose after that, it is cut red chicken who brought by kalimbubu and then is cooked in a manner special become manuk ( chicken ) sangkep.

8. Beras Duhumen (Berna – Berna) ( rice , brown palm sugar the both mixed and submenged )

After all of them arrive in the house, is divided beras duhumen that is hulled rice which soaked with water sugar, and then blended with coconut milk or honey. There’s also replace with cimpa gulame cimpa lepat , cimpa unung-unung, or cimpa matah ( flour, sugar and coconut ) .

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9. Nakan Dem(give eat)

When they go to the view house, there is rice brought which called : nakan dem after finished eat beras duhumen, all be present in there eat nasi dem. The side dish is freshwater catfish (nurung sebakut) and kurung (cricket). While the chicken of sangkep become the side dish to the people who build the house. 10. Gendang 50-2

According of Karonesse, house is place for alive where how independent live. The society of Karonesse always effort to have owner house. Proverb of Karonesse tell “Rumah me igan kegeluhan” (house for live) the meaning is together, this situation show, that house is a place until old age.

Party of manners house as remark that house had finish and ready to live. All of people will line that house began disccusion about luckyday for manners house. To as certain lucky day asked guru (teacher). The day usually use calender’s karo that is the day “ngara sepuluh”, “beras pati” “sepuluh” or “cukena dua puluh” (name day’s of calendar in karonese) which two days consider able to make all of wicked spirit on from house.

In the process of manners house, all of occupant come in by the door with regular. When occupant house walk. Then all of people which cone cheef while said “ allep….ale…..wa….wa. the way manners house usually doing in the morning, at the time in language of karonesse call pengulu (when sun rise) hapefully lucky always blessing the occupant of house.

Arranged of manners hour, are the occupant of jabu (house) benana kayu, the occupant of Jabu Ujung Kayu, the occupant of lepar benana kayu, the

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occupant of lepar ujung kayu, the occupant of jabu sedapuren benana kayu, the occupant of sedpuren ujung kayu, the occupant of sedapuren lepar ujung kayu, the occupant of jabu sedapuren lepar benana kayu.

In this process, usually be present gendang, 50-2. gendang 50-2 played by many kinds tone of music which has 48 tone this music played by guru (teacher) for attention the tone. If the wood has other tone, then guru (teacher) will shower, that with water as sign to drive – away from wicked spirit.

After the occupant line in their house, then they will bring – up fine, the beginning from kitchen of jabu benana kayu after that followed to other jabu (house).

The firstly cook in the kitchen is on egg, after that an egg collect and give to guru (teacher), guru (teacher) will know good or bad fte of occupnt this house. After finish process cook on egg, then all of people which come eat cimpa that is sticky rice – mixed with sugar and coconut, during 4 days after processing of manners house, alla of occupant prohibition (Rebu) to work to fiel or bring leaf or disagreement, after 4 days they 6 began to a leaf or disagreement, after 4 days they 6 began to work as usually. There is we look, that karonesse use ritual for manners house.

2.6.To Enter New Quess in Si Waluh Jabu House

The processing of manners house, there is has a little processing which must be doing in si waluh jabu house. Like, new family want to occupant of jabu

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(house) bena kayu as the leader of house, then occupant of jabu (house) bena kayu will discussion with all occupant of house. If all of occupant agree, so new occupant introduce by little processing with give eat to all occupant of house. This processing call “persadan terd (one spirit), that is sign of soul community based on their believe, it’s mean their soul had united with community at home.

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3. THE VALUES OF RELATIONSHIP IN SIWALUH JABU HOUSE

3.1. The meaning and the function si Waluh Jabu House According Karonesse

House has place for live.karonesse often call si walu jabu,which has meaning place for live.the function of si walu jabu is not to see form of physical build but to family , household. The function of siwalu jabu as place for live, discussion, doing activity until old age besides that the function of siwalu jabu has unity and to creat harmonius relation so, house is place where people, family felt pleasant, protected , for it at house must be harmonious.

3.2. The value kinship relation in si waluh jabu house

In generally the occupant of si waluh jabu house has. Structur according descendant line of men. The all of occupant have relationship from mergo ( family’s name)s. In si waluh jabu house has. Determination custom, the all occupant of si waluh house has voluntary attitude, the arrangement in si waluh jabu have doing without has looses. So their life with peaceful.

The value kinship relation very important in si waluh jabu. The value kindship relation is cooperate value, togetherness, take help and appreciate. Example, if someone. Of occupant si waluh jabu house death so another occupant prepared necessary for forty ‘burial’ beside that if har party the all occupant of si waluh jabu house always take help so can good walk except togetherness value so hight there is har another value like polite value. Polite value as self identity person in si waluh jabu house. Respect attitude to parents.

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4. CONCLUSIONS AND SUGGESTIONS

4.1 Conclusion

 In society of karonesse the value kinship relation is related with family. the value kinship relation in siwalu jabu like togetherness, take–care appreciate and polite attitude. it has function has unity created harmonious relation for society of karonesse.

 Si walu jabu house very unique because occupied by eight until sixteen family. It’s giving sign togetherness , harmonious and appreciate besides that when the building not use nail and only need palm fiber, pillar etc.  In processing build si walu jabu has level began from processing build,

manner, until enter to house ( discussion, looking for location, cutting wood and make ritual offering etc ).

 According of society all level doing for get healthy pleasant and good life etc.

4.2 Suggestion

 Having complete this paper the writer wants should pay attention to traditional house in order to keep it has cultural heritage

 The writer suggest to imitate, house society karonesse build a house began from processing build, manner, until enter to house . it depend of our religion, believe, and our custom.

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REFERENCES

Bonjora, Timbul, dkk, 1998. Lingkungan Budaya Pada Masyarakat Perumahan Rakyat Daerah Sumatera Utara. Departemen Pendidikan dan

Kebudayaan Republik Indonesia

Kurniawan, Rita. Dkk. Catch the Future 3 A Communicative Approach in English, Jakarta: PT Piranti Darma Kalokatana

Prist, Darwin, 1996. Adat Karo, Medan: Kongres Kebudayaan Karo Jilid II. Adat Istiadat Karo. CV Ulih Saber

Prist, Darwin, 2004. Adat Karo, Medan: Bina Perintis Media

Situmorang, Oloan. Mengenali Bangunan serta Ornamen Rumah Adat Daerah Mandailing dan Hubungannya dengan Perlambangan Adat. CV Angkasa Wirausaha

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

Tridah. Penelitian dan Pencatatan Adat Istiadat Karo. Yayasan Merga

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APPENDIX 1

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