2.2 Karo Language.
Karo language is a language which is spoken by the Karo ethnic group to communicated in their daily life. This language is also quite different from the
other ethnic language because it can written in two ways, i.e. by using its own orthography.
Language, no doubt, are powerfull and meaningfull although they cannot be concretely be seen obviously when it is used as oral language if we compare
them to other tools of mechanics. They, that as language, however are used to differentiate human being from animals, but it can seen if is used as written
language or sign language. They, that are language, however are used to differentiate human beings from animals. We can imagine how great and
important a language is to the world in general and to its society in particular. We really cannot guess what would happen to the world without language.
We know that language is adynamic kind of phenomenon, or on the other hand we can say that a language is always developing or it never remains entirely
static. Language are always changing and the Karo Language is just as much subject linguistic change as any other language.
Nicols 1984 : 23 has ever stated that any society whwrever they are in the world and living languages are stratified in many different ways. People divede
themselves and each other into groups along line of class, status, and power. In the study of language stratification, analysts find such as things as “high” and ‘low’
varieties. Therefore the writer also belives that the Karonese ethnic group and its
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language are stratified in their own ways. Thus they have groups along lines of class, status, and power such as things as “ high” and ‘ low’ varieties.
According to Karonese society, they can devided in two categories : Gugung Karo or Karonese that live in mountainous, especially in Karo regency
Langkat and Deli Serdang : Jahe Karo, the Karonese who live in coastal area, especially in Deli Serdang and Langkat regency. Gugung Karo society regarded is
more consistnat in obeying the culture of Karo, but Jahe Karo society has a lot of acception with the other culture around them, especially Malay ethnic group.
Sometimes many people make some mistakes in daily conversation such as in Karo land identified by Karo district. Infact, Karo land is far large than Karo
regency, because Karo land overwhelms part of Dairi regency Tanah Pinem, Gunung Sitember, and Tiga Lingga subdistrict, Deli Serdang district Lubuk
Pakam, Bangun Purba, Gunung Meriah, Sibolangit, Pancur Batu, Namorambe, Sunggal, Kutabaru, Hamaparan Perak, Tanjung, Bahorok, Selapian, Kuala,
Binjai, and Stabat subdistrict, Southeast Aceh regency Lau Singala-gala, Lau Deskati, Lau Perbunga, Lau Kinga, Simpa They will go to work in young age
and after they getting the retirement they can enjoy their life with all that they have.
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3.THE CEREMONY OF CALLING THE GHOST FOR KARONESE 3.1.The Meaning In Song Ritual of Calling The Ghost.
A ritual is any series of steps done in a specific and predetermined way for the purpose of attaining an elevated mental state. It can be religious or it can be
cultural secular. It can be something that is performed by a large group, such as a currch service, a small group or family. Ritual can be broken into four broad
catagories : celebration, change, connection and completion. The catagories are helpful to see the ‘ what and why’ of ritual but they are not definitive and a ritual
for change may also have components of celebration and completion. All rituals have some component of connection, with other people, with spirit beings with
nature, with the sacred tools and space used. Why we sing? There are who say that to have a sing for collect thought, to
calm the soul, for tendon relax after to work hardly although in other hand, there are who say that to have a sing will increase the pain of headache because to
found the “ toge-toge bernada” block note. But in this paper, the writer did not study the right trick for sing, a right respired, aclearariculationor history of a song.
But the issue will studied bt the writer is the song in original religion ritual of Batak Karo that played by woman shaman or known as Guru Sibaso. As well as
the original religion in Indonesia with various has ritual, especially to the séance that known as be that related to the séance that known as begu. In the various
ritual, Guru Sibaso woman shaman. Has an important role. She is a mediator or media between the life people to the spirit of the dead people .The lyric of the
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magic song of Guru Sibaso is song when called begu enter her body and to speak to his family who still alive in the earth.
The writer interested to this issue because the ritual summon the spirit of dead people in Karo people has not yet eliminated totally by the big religion
Christian or Islam that went to Karo. They are read : follower of Pemena religion and the religion leader still isolated as the “ marginal” community and
the ritual is conducted behind back. This ritual able to “ matching” the alive people and the spirit of the dead people and there is sad meeting in the ritual that
had be ignored in long time.
3.2Guru Sibaso in The Society Living of Batak Karo Ethnic.
Guru is a designation for certain people who has specific skill in any practice and traditional faith such as : to tell fortune, to prepare the ritual
ceremony, build a relationship to the mystic or spirit, treatment and headling the disease, etc. Guru is assumed has detail knowledge about anything that related to
the living situation, collection of information. Historical expert, shaman, theology, economist, and as encyclopedia that move among the Karo people. Guru collect,
register and use the knowledge in the society. Guru has an important role in the social living of Karo people, because they know and take responsibility to
maintain the equilibrium between her self to another people and also between human being and earth. For her big role in the social living of Karo people, a
Guru has kinigurun the different skill than the common people There are type
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of Guru with skill, but in this paper the writer focus to the women shaman that known as Guru Sibaso.
Generally, Guru Sibaso is dominated by female. Female as Guru Sibaso according to Karo people caused by tendi soul of female is more delicated than
tendi soul of male.This condition make their body easy for entered by magic spirit begu. The destination of Si Baso an Guru Sibaso refer to her people as
subject with any skill, especially the word si, the subject who can invite the spirit enter her body to make her possessed by a spirit. The word baso comes from word
of basoh means an activity to clean any thing water. In Karonese, basoh is sayas erbasoh-erburih means to wash.
After possessed by a spirit, Guru Sibaso plays a role as medium between alive people and the spirit that can not seen by eye. Guru Sibaso recognize her self
as “ bridging” “ Arah kita nari iya reh, kita pasarna, adi lalit pasarna la banci ia mentas reh” through us he come, we are his away, without the way he can not
come. Guru Si Baso is a real prove for a permanent relation between the alive people and spirit of dead people, and this ritual is known as Call The Ghost in
which Guru Si Baso to be the leader of the ritual. This ritual is begin in the which on 20.00 o’clock up to the text early morning. Guru si Baso in leat the ritual of
Call The Ghost can not do more about the assistance of jinujung. Based on any categories of religion that presented by Durkheim in his
sociological approach, we know how the Guru Si Baso in Karonese play the
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important role in Pemena religion, especially in ritual related to the spirit of the dead people. But firstly, the writer will describe how importance of social living
of Karo must be maintain when the people still alive in the world. Guru has an important role in the context of social living of Karo people. The community can
not be separated because it will cause the disaster in their social living. As said in thesis of Durkheim in which social to be the sacred, in the community they must
settle nay problem. The people who isolated form the community is known as si ladarat the people who not civilization.
While among the Karo, there is a term known as pangen la erkiniteken asangken la radat it is better without religion that without traditional, if the
religion is one of the big religion, i.e. Islam or Christian. The people is shy when he known as the people without tradition, because it means he did not known his
social role in his community and he did not recognize the social role of another people must maintain and deference is clan-so, the daily living of Karo is related
to his social area.In take a decision, it always take by mutual collaboration in which each decision can protect all of the people ho involved in the social group.
In the ritual of Calling Ghost, each member of family ‘must’ get attention to his interest. If in the big crime context, if only in family contecxt, only the
related people in Kalimbubu, Anak Beru and Sukut who solve the proplem. This is the sacred of Karo people when they meet to held mutual delibration about their
collective need.
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3.3What are The Benefits of Calling The Ghost for Karonese?
The ritual is anything that held to maintain community and self consolidation. This indicate by the ritual of Calling The Ghost. The spiritual of
Karo people still influenced by the spirit of the dead family’s member that make a relation between the alive people to the dead people. The Karo people aware that
Begu still role in their living. Principally, the Karo people belief on God Dibata, but according to information in Langkat, Dibata enda sada Dibata si ndauh kel I
bas Langit si meganjangna.Lanai inget persoalen Manusia. The God is God in the far away location on the higher heaven. He did not remember the problem of
human being. Based on his opinion, Begu-begu to be the agent of God in each living
event of the human being. Therefore, the faith, especially the faith on Begu can not separated from the collective living. Generally, the ritual is related to the
spirits that assumed can help the people. This is the role of Guru Sibaso as medium between alive people and the spirit of the dead people, so the social role
of the dead people is not lost, but only temporarily because they can contacted and ask to talk together. Principally, Karo people very closed to the dead people, they
always do the longing appearance. In any proplem that treat the unity of community for example the dispute on heritance, the area of field belang juma
etc. In this dispute, they hpld Calling ritual. The spirit of their dead parents invite to the earth, to talk with them and to get the solution. This ritual lead by Guru
Sibaso and Jinujung so the spirit of the dead people still do a negotiation to their family. Then “ to safe” the” broken family”.In this talking the member of family
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cries when the spirit of their parents provide them up to the next early morning in the ritual.
This ritual gumed down the member of the family. The song of Guru Sibaso can take all of the people who attend the ritual involved in the uncommon
situation in which the border between the real world and the spiritual word is removed because the important thing is the effect of the ritual,i.e the self
consolidation of the community. The effort rebuild the secred and to remove the personal egoism as profane.
3.4 Process Of Calling Ghost
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