A Brief Description Of Nengget Ceremony In Karonese Culture.

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A BR

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It has been proved by Supervisor,

Drs. Bahagia Tarigan, M.A. NIP. 19581017 198601 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 English Study Program Faculty of Culture Studies, University of North Sumatra as a Paper for the Diploma (D-III) Examination

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Accepted by the Board of Examiners in partial fulfillment of the requirements for the D-III Examination of the Diploma III English Study Program, Faculty of Culture Studies, University of North Sumatera.

The examination is held on June 2011

Faculty of Culture Studies, University of North Sumatera Dean,

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

Board of Examiners Signature

1. Dr. Matius C.A. Sembiring, M.A. (Head of ESP) 2. Drs. Bahagia Tarigan, M.A. (Supervisor) 3. Drs. Siamir Marulafau, M.Hum. (Reader)

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AUTHOR’S DECLARATION

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

No other person’swork has been used without due acknowledge in the main text of paper. This paper has not been submitted for the award of another degree in any tertiary education.

Signed : ... Date : ...

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COPYRIGHT DECLARATION

Name : DANI IRFANTA PELAWI

Title of Paper : A BRIEF DESCRIPTION OF NENGGET CEREMONY IN KARONESE CULTURE

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

1. I am willing that my paper should be available for reproduction at the discreption of the Librarian of the Diploma III English Study Program Faculty of Culture Studies USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia

Signed : ... Date : ...

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ABSTRAK

Setiap kelompok masyarakat mempunyai berbagai jenis upacara kebudayaan dan upacara religi yang berbeda dengan kelompok masyarakat lainnya. Proses dan pelaksanaanya juga berbeda-beda antara satu dengan yang lainnya. Hal ini menunjukkan bahwa banyak sekali aneka jenis upacara kebudayaan yang terdapat di Indonesaia. Seperti halnya upacara nengget yang terdapat pada masyarakat Karo, upacara nengget adalah upacara yang dilakukan pada keluarga yang sudah lama menikah tetapi belum memiliki keturunan, upacara ini juga dapat dilakukan pada keluarga yang sudah memiliki keturunan akan tetapi semuanya laki-laki atau perempuan.

Ditenggah-tengah era globalisasi, dimana obat-obatan modern berkembang pesat dan mudah ditemukan, Nengget masih bisa bertahan dan dipercayai oleh masyarakat Karo sebagai pengobatan tradisional untuk mendapatkan keturunan. Pelaksanaan upacara ini juga tidak terlepas dari adat istiadat Karo. Oleh karena itu untuk lebih jelas mengenai arti Nengget bagi masyarakat Karo akan diuraikan dalam bab demi bab di kertas karya ini.

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ABSTRACT

Every social groups have different variety of cultural ceremonies and religious ceremonies with other social groups. The process and the implementation are also different one and other. It is indicate that many different types of cultural ceremonies contained in Indonesaia. Futhermore, the Nengget ceremony in Karo society is done to a couple that have a long marriage but they have no descent. Nengget is also done to a families who already have descent but all of the descents are female or male.

In the era of globalization where modern medicine blooming and easily found, Nengget can survive and believed as a traditional madicine to get a descent. The implementation of this ceremony can not be separated from Karo tradition. Therefore, to more clearly about the meaning of Nengget for Karo society will be described in a chapter by chapter in the paper this work.

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ACKNOWLEDGEMENTS

Thanks first to my Jesus Christ as my Lord, who has blessed me to do this paper until I was able to complete it. I praised You from my deepest heart more than everything in the world.

Due to the completion, I wish to deliver thanks to Dr. Matius C.A. Sembiring, M.A. as the Head of D-III English Study Program Faculty of Culture Studies University of North Sumatera, my supervisor who has spent a lot of time in guiding and correcting this paper, Drs. Bahagia Tarigan, M.A. and also to

Drs. Siamir Marulafau, M.A. as my reader.

On this occasion, he would also like to thank Dr. Syahron Lubis, M.A. as the dean of Faculty of Culture Studies and all the lecturers at English diploma III, University of North Sumatera who have guided and shared the valuable knowledge during my study in this faculty.

My deep love and special gratitude is dedicated to my parents

Iswanta Pelawi and Dasnawati br Surbakti, who have patiently given me their moral and financial support, advice, love, and prayers to accomplish my study; my beloved sisters Isda Yanti br Pelawi and Tri Nanda Bea Ginta and all of my family.

Special thanks to my best friends in Englis Diploma III 2008, (Sarani and The Bandits) Sasi, Zahara, Yuni, Aidil, Afrizal, Nasrul, Hanafi, Amri, Jusia, Peno, all of my clasmates in class A and class B. My senior or alumnus of English Diploma III (Bang Aci, Bang Acun, Bang Oi, Bang Tanjung, Bang Topan, Bang Yossi).

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Special thanks to my beloved girl, Elsa Penalemen Brahmana, who always gives me support, spirit, and advise to finish this paper. And thanks to my best friends, Arie Pinem, Kate Bisst, Ondo Kaban, Benny Pinem, Leo Mbarens, Lius Munthe, Hara Marz, Onedie Dhinka, Rezky Bangun, Mamat Efendy, Fadly Aries, Jojo Jonensen, Andika Alpriano, Anak Kostan Djenaka(Wida, Lilis, Ekal, Adi, Donna, Jeje, Tanta), and the last thanks to

Marzhu Family who always remind and support me.

In writing this paper, I underwent many difficulties. Without any helps and support from all parties, this paper would not be completed. Finally, I hope this paper would be useful for the readers in the future.

Medan, 20 Juni 2011

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A BRIEF DESCRIPTION OF NENGGET CEREMONY IN KARONESE SOCIETY

TABLE OF CONTENT AUTHOR`S DECLARATION

ABSTRACT

ACNKNOWLEDGEMENT TABLE OF CONTENT

1. INTRODUCTION ... 1

1.1Background of the Study ... 1

1.2Problem of the Study ... 2

1.3Scope of the Study ... 2

1.4Purpose of the Study ... 2

1.5Significance of the Study ... 2

1.6Method of the Study ... 2

2. THE DESCRIPTION OF KARO PEOPLE ... 3

2.1Karo Society ... 3

2.2Karo People ... 11

2.3Karo Language ... 13

3. NENGGET CEREMONY ... 21

3.1Nengget for a Baby Birth ... 21

3.2Nengget for the birth of Son ... 22

3.3Nengget for the birth of Daughter ... 23

4. CONCLUSION ... 25

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1.

INTRODUCTION 1.1 Background of the Study

Indonesia is a country of republic. It consists of thousand islands. The society of Indonesia has several ethnic groups. North Sumatra province for instance is one of the province in Indonesia and it has 25 regencies. One those is Karo regency and the people who live in Karo regency are Batak Karo, Simalungun, Mandailing, Pak-Pak, Toba and others.

In the past or before the coming of Moslem and Christians, Karonese people believe is Pemena. It means that Karo people believe to an object that are considered had magical powers and the spirits that dwell in one place whose have an incredible power. There are many kinds of traditional belief in Karo people besides Pemena. They still believe it and it still exists until today. Some people still do it till today eventhough it is going to extinct by the age progress.

Nengget is one of the traditional ceremonies that until today is still implemented or practiced by Karo people. Nengget is a kind of ceremony ask something to birth of a baby.

In the context of the ceremony, Nengget is closely related with the tradition of Karonense. Karonense society has its regulations that are inheried by their ancestors.

This paper is going to describe the relationship between the Karo tradition deal with Nengget and the social stratification of the Karo ethnic group. As far as the writer knows that there is no linguistic research has been published to date about the social stratification of the Karo society, and the role language plays in maintaining this stratification.

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The stratification that the Karo ethnic group has its completely different from other social groups in Indonesia in particular.

In this paper, the writer like to try to tell the readers of this paper how the Karo people is dealing with the Karo society and how powerful the Karo language in practicing the ceremony of Nengget is in terms of its meaning.

1.2 Problem of the Study

 How is Nengget be practiced?

 What are the benefits of Nengget ceremony?

 Why do Karo people still want to practice Nengget ceremony?

1.3 Scope of the Study

The are many things can be discribed deal with the Nengget. But, at this time it is impossible for the writter to write all in remembering the time he has to do it, so the writter will describe about the system of Nengget, and reason for doing Nengget.

1.4 Purpose of the Study

 To show the people of knowing Karo understand the Nengget pratice by.

 Telling the benefits of Nengget

 Reason for Karonese to practice the Nengget.

1.5 Significance of the Study

The generation of Karo society who has not understand the meaning and practicing the Nengget can be studied by. So the tradition of Nengget can be made as reference to further research.

1.6 Method of the Study

The method applied to do this writting are field reseacrh mainly and library reseacrh is used as the guide line to the field reseacrh. The field reseacrh means that the writter uses some informants as the resources of the required data.

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2.

THE DESCRIPTION OF KARO PEOPLE 2.1 Karo Society

Karo society use Karo language to communicate in their everyday lives. So, it can be said that Karo ethnic communities are native speakers of Karo language. Overall, more of Karo ethnic communities live outside of Karo regency, but when it is viewed in a single regency the biggest population of Karo ethnic communities live in Karo regency. According to the reality, everywhere they reside they always use Karo language to communicate amongst Karo ethnic communities. Their loyalty of using Karo language is very high.

Karo communities who live in Karo regency, Deli Serdang, and Langkat majority are farmers. They plant palm, rubber, and pulses. They do not have livelihood as fisherman eventhough they live in seashore. Moreover, some people are working as civil servants, armed forces, and trade.

Generally, Karo people who live in Karo regency farming by growing wet rice and dry rice, fruits, and vegetables. It is caused by natural support circumstances, the fertile soil and cool air is accompanied by quite rainfall. Karo ethnic communities that live in Deli Serdang regency and Langkat generally are rubber and oil palm farmers, despite there is also some people grow crops.

If it is seen by democracy viewpoint, we can find that cooperation degree in a democracy of Karo people who live in Karo regency is higher than Deli Serdang and Langkat, because in these two regencies are not found Aron

anymore. Aron means 'a group of people who have common interest', or in other words 'have an similar interest'. Aron have 10 to 25 people in one group. Aron

members do not distinguish the gender. They work with rotating system. It means in one day all of the member will work together in A's field for 4 hours (4 x 60")

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for one period (starting from 8.00 am until 12.00 am). During one day they have two stages time to work, they are four-hour in the morning and four-hour in the afternoon (from 1.00 pm to 17.00 pm). When the A's field can be completed during one stage then another stage may move to another work place or to another member fields. It is usually measured by the situation and condition fields of the working group members. So, the group leader and group members can find out the purpose of each member. Displacement of employment for each stage will be set by the the group leader.

If it is seen by religious viewpoint, there are Karo people Protestants, Catholics, and Muslims. The number of believers of each religion has never been researched by experts or scientists. However, in passing it can be assumed that majority of Karo people who live in Deli Serdang regency are Muslims, while at majority Karo regency population are Christian.

Karo ethnic community do not confirmed the married to someone who has a same family name (Beru and Merga), except Sembiring Miala, Kembaren, Guru Kinayan, Pelawi, and Pandia. For example, Azis Sembiring not allowed married a woman who has Beru Sembiring outside of the exception. So, he can choose other women who have different family names from four other, because there are five types family names of Karo society. This rule was made because the kinship system adopted by the Karo ethnic communities is paterliniage and maderliniate so if few people have a same family name that was a sign that they are from one grandparent.

To learn more about Karo communities we must know the family name of Karo society which is called Merga. Merga in Karo language means Meherga

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(expensive). Each individual of Karo tribe has merga. Merga is always inherited by the father to every son. This occurs since Karo tribe was born into this world.

Merga term is different between boys and girls, for boys called Merga and for girls called Beru. For more detail we can know that each individual of Karo tribe has four other family name characteristics beside the name. So, eventhough it is not written it will be called in every communication. Actually, there are at least five word is owned by someone in Karo society, such as Boy Sembiring Milala Bere-Bere Perangin-angin Bangun. Boy is the name, Sembiring is Merga, Milala is sub-merga Sembiring, Perangin-angin is Merga and Bangun is sub-Perangin-angin.

Sembiring Milala is inherited by his ancestors to his generation hereditary. Bere-Bere is inherited by his biological mother. Accordingly to the acquisition of the family name for each member of Karo society, then the language and kinship terms in Karo society arise. It can be seen in the diagram on the next page. However, before reaching the diagram, it is better if it is assigned before all of

Merga Karo tribe and its sub-Merga and the village they built in the past. The typical member of the five types of Karo society generally can be described below.

Tabel 1

Merga Sembiring and the branches

No. Merga Sub-Merga Desa asal/ bangunannya

1. Sembiring Milala

Depari Busuk Bunuaji Brahmana Colia

Gurukinayan Keling Muham

Sarinembah,Biaknampe, Munte

Seberaya, Perbesi

Kidupen, Lau Peerimbon Kuta Tonggal, Beganding Kabanjahe, Limang, Perbesi Kubucolia, Seberaya

Gurukinayan Juhar, Raja Tengah

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Pandia Pelawi Pandebayang Sinukapor Tekang Keloko Kembaren Sinulaki Sinupayung Suka, Perbesi Seberaya, Payong Perbaji, Ajijahe

Buluh Naman, Gurusinga Pertumbuken, Sidikalang Kaban

Pergendangen

Sampe Raya, Kuta Mbelin, Kuta Mbaru

Suka, Belinun Juma Raja, Nageri Tabel 2

Merga Perangin-angin and the branches

No. Merga Sub-Merga Desa asal/ bangunannya 2. Perangin-angin Bangun

Benjerang Kacinambun Keliat Laksa Manu Namohaji Pencawan Penggarun Perbesi Pinem Sebayang Batukarang Batukarang Kacinambun Mardingding Juhar Pergendangen Kutabuluh Perbesi Susuk Perbesi Sarintolu Perbesi Tabel 3

Merga Ginting and the branches

No. Merga Sub-Merga Desa asal/ bangunannya 3. Ginting Jadibata

Sugihen Garamata Gurupatih Suka Babo Jawak Pase Ajartambun Beras Juhar

Sugihen, Juhar, Kuta Gugung Raja Tonggal, Tongging

Buluh Naman, Sarimunte, Naga,

Lau Kapor

Suka, Lingga Julu, Naman, Berastepu

Gurubenua, Kuta Great, Munte

Cingkes

Tidak punya desa asal, karena generasi terputus yang disebabkan oleh tidak adda generaasinya laki-laki

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Capah Tumangger Munte Manik Lingga Julu Bukit Kidupen, Kemkem

Munte, Kuta Bangun, Dokan, Tongging, Bulanjahe

Ajinembah, Raja Tengah Lingga, Tongging Tabel 4

Merga Tarigan and the branches

No. Merga Sub-Merga Desa asal/ bangunannya

4. Tarigan Tua

Gerneng Girsang Gana-gana Jampang Pekan Purba Sibero Silangit Tambak Tambun Tegur Bondong Pergendangen Cingkes Nagasaribu, Berastepu Batukarang Pergendangen Sukanalu Simalungun Juhar,Munte,Lingga, Kuta Raja, Tanjung Beringin Gunung Kebayakan, Sukanalu Rakut Besi, Binangara Suka

Lingga Tabel 5

Merga Karo-Karo and the branches

No. Merga Sub-Merga Desa asal/ bangunannya 5. Karo-karo Barus

Kaban Sinuhaji Purba Kacaribu Ketaren Sinuraya Sinulingga Barusjahe,Sipitu Kuta, Serdang, Pernampen, Siberteng, Kabung,

Juma Padang, Buntu, Basam, Talimbaru

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

Ajijahe, Ajijulu, Ajibuhara, Ajimbelang

Kabanjahe, Berastagi, Kinepen,

Jandi Meriah, Beganding, Kuta Suah

Kuta Gerat, Kerapat, Kacaribu Sibolangit, Ketaren

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Sekali Kemit Jung/ ujung Sinukaban Sinubulan Samura Sukapiring Sitepu

Singgamanik

Lingga, Gunung Merlawan, Linggajulu, Kacaribu, Torong, Surbakti

Seberaya Kuta Male

Kuta Nangka, Batukarang, Perbesi

Pernantin, Kabantua Bulanjulu

Samura Seberaya

Naman, Sukanalu, Gamber, Sigarang-garang, Bakerah, Simacem, Kuta Tengah, Ndeskati, Sukandebi, Sinaman, Rumamis, Semangat,

Bulajahe,

Sukajulu, Gunung Pinto

Karo ethnic communities use the following kinship terms and the term are obtained in accordance with the position of someone who is depicted on the sketch.

The Kinship Sketch of Karo Tribe

1A

♂

2A

♀

3A

♀

4A

♂

5A

♀

3A

♀

6A

♂

4A

♂

7A

♀

5A

♀

8A

♂

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1B

♂

2B

♀

3B

♀

4B

♂

5B

♂

6B

♀

7B

♂

8B

♂

9B

♀

10B

♀

11B

♂

12B

♂

13B

♀

14B

♀

The Kinship Terms of A

1 A, Pengarapen Pelawi is the husband (perbulangen) of2 A, Ulinsip Beru Ginting.

3 A, 4 A, and 5 A are the children (anak) of 1 A and 2 A.

3 A is Kasmi Beru Pelawi, 4 A is Iswanta Pelawi, and 5 A is Lida Beru Pelawi. 1 A is the father (bapa) of 3 A, 4 A, and 5 A.

4 A is the brother (turang) of 3 A and 5 A. 3 A dan 5 A are the sisters (turang) of 4 A.

6 A, Rawen Sitepu is the husband (perbulangen)of 3 A. 7 A, Dasnawati Beru Surbakti is the wife (ndehara) of 4 A. 8 A, Sayful Ginting is the husband (perbulangen) of 5 A. 4 A is the brother in law (silih) of 6 A and 8 A.

7 A is the sister in law (eda) of 3 A dan 5 A. 1 A is the father in law (jinta) of 7 A.

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5 A is the sister in law (peragin) of 6 A.

6 A and 8 A is sepeibanen ( the wife of 6 A is the cousin of 8 A wife) 1 A is the father in law (mama) of 6 A and 8 A.

2 A is the mother in law (mami) of 6 A and 8 A. 6 A dan 8 A are son in law (kela) of 1 A dan 2 A. 9 A, 10 A, dan 11 A are the children of 3 A dan 6 A. 12 A, 13 A, and 14 A are the children of 4 A and 7 A.

12 A is Dani Pelawi, 13 A is Isda Beru Pelawi, and 14 A is Ginta Beru Pelawi 15 A, 16 A, and 17 A are the children of 5 A and 8 A.

9 A is Detisa Beru Sitepu, 10 A is AnggaSitepu, 11 A is Reza Sitepu, 15 A is Lia Beru Ginting, 16 A is Bana Ginting, and 17 A is Epen Ginting.

9 A until 17 A are the grandchild (kempu) of 1 A and 2 A.

1 A is the grandfather (bulang, laki, bayak, dan bolang) of 9 A until 17 A. 2 A is the grandmother (nangin, nondong, nini) of 9 A of 17 A.

The Kinship Terms of B

1 B, Jalan Surbakti is the husband (perbulangen) of 2 B, Lombong Beru Ginting 3 B util 7 B are the children of 1 B and 2 B

3 B is Dasnawati Beru Surbakti, 4 B is Dariatmo Surbakti, 5 B is Rudi Surbakti, 6 B is Imelda Beru Surbakti, and 7 B is Ronal Surbakti.

4 B, 5 B, and 7 B are the brother (turang) of 3 B 8 B, Iswanta Pelawi is the husband of 3,B 8 B is the son in law (kela) of 1 B and 2 B 1 B is the father in law (mama) of 8 B 2 B is the mother in law (mami) of 8 B

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9 B is Vero Beru Ginting, 10 B is Almi Beru Perangin-angin, and 11 B is Toto Ginting

8 B is turangku (sister in law) of 9 B and 10 B 8 B and 11 B are siparibanen (brother in law) 12 B, 13 B, and 14 B are the son of 3 B and 8 B

12 B is Dani Pelawi, 13 B is Isda Beru Pelawi, and 14 B is Ginta Beru Pelawi (the children of 3 A and 6 A).

12 B, 13 B, and 14 B are the grandson (kempu) of 1 B and 2 B

1 B is the grandfather (bulang, laki, bayak, dan bolang) of 12 B, 13 B and 14 B 2 B is the grandmother (nangin, nondong, nini) of 12 B, 13 B and 14 B

At a time when the grandson (ente) are married and they have children, then all children are entah of 1 and 2. Furthermore, it can be said that the family name of each person of Karo ethnic communities in passing time just seen one, but actually it is comprised of four components. For examples, the number 4A in the sketch is IswantaSembiring Pelawi Bere-bere Ginting Suka and number 3B is

Dasnawati Beru Karo-karo Surbakti Bere-bere Ginting.

According to the Karo society laws that the people who get Rebu can not dance together on one stage. Rebu is found between son/daughter in law with father/mother in law, the wife with the brother in law, the hubsband with the sister in law. So, in Karo society all of the relations are considered taboo, or rebu in Karo language term.

2.2 Karo People (Ethnic Group)

Indonesia has more than thirty seven provinces (states), and one of them is North Sumatera. North Sumatera has 25 distinctive regencies. One of the those

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regencies is called Karo Regency whose inhabitants are referred to as the Karo people. The Karo ethnic group is one of the thousands of different ethnic groups in Indonesia. The number of Karonese population is apporoximately two million people. In addition to the Karonese people who live in the regency of Karo, there are also Karonese ethnic groups who live in parts of six other regencies. The number of Karonese people who live outside the Karo Regency is more than the number who live in the Karo Regency it self.

The whole Karo people consist of three different status groups which are determined by the inter-relationship between five surnames as it is shown in this diagram below.

Explanation of the diagram above. - Box A is Karo ethnic in general.

- Box B is Karo ethnic which consists of three different statuses, i.e. (I) Kalimbubu, (II) Sembuyak, and (III) Anakberu.

Karo Ethnic

II II

1 2 3 4 5

B A

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ro annot mpare sed to written ed to t and r. We on the mains ust as are in People s, and ngs as onese have d 'low' group

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possesses are "Kalimbubu" [kalimbubu] which means high, the orderer, and to be served; "Sembuyak" [səmbujak] means equal; and "Anakberu" [anak bəru] means giving services.

The most and crucial things or the very most important fact about language is its social function. We cannot deny that the fact shows us that it, the language serves its users to establish and maintain socially prescribed patterns of behavior. Again we may believe that language is one of the forms through which our social relationships are manifest, and is one of the primary vehicles through which our relative social status is shown.

It can be seen clearly that the relationships between a language and its society are meaningful because by applying the language's role to its society the relative social status of its society's members can be shown and understood. The same things will happen to the Karonese ethnic group. For example, we may pay attention to the statement ‘there will be no 'non-ethnic tomorrow’. The Karonese ethnic group has a unique system which supports the idea of this statement. The system that the Karo people use is that the Karo people are a united group which consists of three different status groups and will be structured based on the five surnames elements (1 = 3 = 5). (See diagram 1).

It is hard for the outsiders to believe and understand how the Karo ethnic group functions as one is as the same as three and so is the same as five.

Now a question might be asked by the non-Karo people.How does the Karo people use the Karo language as a means of interaction to validate our proposition that one is three or three is one or one is five or five is one? It is clear, however, that the link between language and identity is a reasonable one to study

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and, as we shall see, many have considered that the possession of a given language is well-nigh essential to the maintenance of group identity.

Karo people call themselves one in term of Karo ethnic group which means that all of them are linked to one another as strongly as chains no matter where they are. This linking is concerned with the power and meaning of the Karo language. On the other hand a person may belong to those three different status groups according to his/her context of^situation. For instance he/she may belong to "Kalimbubu" at this time, and may belong to "Sembuyak" at that time, and also may belong to "Anakbeu" at another time. So his/her membership may change according to the context of situation.

When Karo people say that they consist of three groups, they mean that all Karo people no matter where they are, they will have to be a member of these three status groups. So the possibilities are only these three groups, i. e. "Kalimbubu", "Sembuyak", or "Anakberu". Then another question will be asked in order to know who is "Kalimbubu", "Sembuyak", or "Anakberu".

Before the writer answer this important question, I would like to tell the readers of this paper about the the important idea. The use of language is part of a social interaction that requires essential arrangements about meaning between the participants in the interaction and reflects the consensus among the participants about their relative social 'worth' as speakers and readers.

The Karo people agree with this idea and practise it in their day-to-day life while communicating. The way they practise this agreement is that whenever and wherever two or more Karo people have a community, they will soon want to know who belongs to which category according to the rules of the categorisations.

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The members of the groups respect one another. This can be seen clearly when "Kalimbubu" gives an order to "Anakberu" and the "Anakberu" will give the services. "Anakberu" and "Sembuyak" will never give orders to "Kalimbubu" but they may ask requests.

As soon as the readers know the meaning of these three distinctive and significant words they will be eager to know the application of the words (to the extent that it can be made available) and ways how to make a decision about who

is who to whom. In order to get a decision the two or more Karo people have to find out by following the regulations. Firstly, asking the first surname and then followed by the second surname of the person. This will be done interchangeably.

The emergence of sociolinguistics reflects a desire to reform this situation and to acknowledge a renewed interest in context. It seems to me that, implicit in this, is a concern for group and individual identity, i. e. sociolinguistics is essential about identity.

Karo ethnic group says that its members consist of five elements because they have five surnames in general, i. e. "Karo— karo", "Sembiring", "Ginting", "Tarigan", and "Perangin-angin".

In the preceding paragraph I have stated that one person has two surnames, i. e. first and second. The member of the Karo ethnic group, whether male or female, own two surnames. The first one is that which he/she inherits from his/her father's first surname. This surname is always used in written things; and the second surname is what he/she inherits from his/her mother's first surname. This second surname will be asked when necessary or required. The first and the second surnames can never be the same because Karo people still believe, till

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now, that all the people, no matter who they are or where they are, if they have Therefore up to date no one is allowed to marry a person with the same surnames. The regulation that they may not marry a person with the same surname is fair enough because there are still four out of five possibilities to be chosen.

The following dialogues give some examples of the linguistic utterances that can exemplify the sociolinguistic varieties described previously.

Extract one

A part of a conversation between Gutul Karo-karo (A) and Bujur Sembiring (B). A --- May I know what your surname is?

B --- Sembiring sir. And what is yours?

A--- Well. Mine is Karo-karo. So, who is, "Kalimbubu" or "Anakberu" then? B --- You are our "Kalimbubu" because my mother's surname is "Karo-karo). A --- Alright. Next Sunday we will have a party, and you "Anakberu" will

start preparing things on Saturday afternoon. B --- Thank you sir. I'll be there by Saturday afternoon. Extract two

A part of conversation between Bujur Sembiring (B) and Mesin Ginting (C). B ……. May I know your surname sir?

C ……. Ginting sir. And what is yours?

B ……. Sembiring. What is our relationship then?

C ……. Well. You are our "Kalimbubu" because I marry "Sembiring". B ……. Is your mother's surname "Sembiring" too?

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B ……. I see. Anyway, tomorrow morning we will move to our new house and

there are still many things that we have to do this afternoon. Mmmmmm ...

C ……. Don't worry sir. My wife and I will help you to do that this afternoon. B ... Thank you.

Extract three

A part of a conversation between Gutul "Karo-karo"(A) and Motor" Perangin-angin" (D). (They are working in the same office)

A = Hi D ! I will not go to work throughout next week. D = Why won' t you? Are you mmmmm ...?

A = Yes, I'm alright. You know that it will begin next Monday up to Thursday will be the weddings of Vill Ginting, Wall Tarigan, Xell Perangin-angin, and Yull Sembiring. I am one of their "Anakberu". D = Hi. How come A?

A = You see. My grandfather married Karolina Ginting, My father marries Nila Sembiring, and My wife's surname is Perangin-angin, and my elder brother marries Susana Tarigan.

D = Ok. Good luck then. Extract four

A part of a conversation between Motor Perangin-angin (E) who is working as a mechanics in a garage and Timah Sembiring (F) who wants to get his car to be repaired by.

E : Hi F. We are "Sembuyak". F : Ye? Are you Sembiring? E : That's right.

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F : Thank you sir.

Let's have a look at the conversation between (A) and (B) the way they act in order to find out their relationships according to the regulations of the three different status groups which will be constructed based on the five surname elements that the Karo ethnic group has.

When someone is asking the surname of the, addressee it means that they do not know one another at that time. It is a little bit funny to listen to when we compare the way the Karo people communicate with the way English people communicate. For instance they begin with asking the surnames followed by the stratification of the three different status groups but English people always begin by asking the question (How are you?).

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3.

NENGGET CEREMONY

Nengget means a great surprise by practicing a suddenly afraid or frightened the couple. Nengget is a tradition of Karo society. Whereever the members of Karonese society will know the meaning of Nengget. Nengget is a belief of the Karonese society. The ceremony of Nengget can be differentiated into three kinds. The differences will be dealed with the purposes. The practice of Nengget is something as like as a praying or applying a wish to God. The society of Karo believe that there is God. The people of Karonese believe that for God nothing is impossible. The people of Karo usually practice the ceremony of Nengget if they or a couple of married people have not had a child or in other word it can be said that the wife of the husband has not given a birth to a baby. For this circumstance without letting the couple, both sides of their parents discussed about the planing of the Nengget ceremony or in the other words we may say secretly. If the planning is spread out and heard by the couple who will be received the Nengget, means the planning is failed.

Firstly, it is very often that after the Nengget ceremony applied to the couple who have not had the kid directly get the wish after a year. Secondly, when a couple of parents have not got a certain kid, for example a daughter, but have already got three or more sons, Nengget will be applied for them to get a son. Thirdly, Nengget will be applied for a couple of parents who already get three or more daughters, but have not got a son, so Nengget is applied for them to pray for the coming a son.

3.1 Nengget for a Baby Birth

Getting the descent is very important in the life of the Karo society. Moreover, the degree and the existence of a family is often judged by number of

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descendants. The former Karonese has a philosophy which say that the more children you have the more luck you will get. Simply or in short time it is true, because long – long time ago in Karo High land there was a lot of land uncultivated or it was before the Indonesian get their independence from the Dutch colony. So, if a family has eight or more children they can have more land to be opened. This land was distributed by the land lord of the village.

♂

1A

♀

2A

♂

1B

♀

2B

♂

3 A

♀

3 B

In the family scheme of A and B is shown that 3A is the son of 1A and 2A. 3B is the daughter of 1B and 2B. At the time, for example 3A and 3B have got married for more than five years and unfortunately that 3B has not given a birth to a baby, their parents directly feel very sad, because 1A and 2B that their generation will be finished after 3A. 1B and 2B feel very sad, because they afraid that 3A their son in law will go to find another girl to replace the position of 3B in the purpose of getting kid. Because, Karonese society adopt patrilineal system where the lineage is continued from father lineage. So for this situation the

Sangkep Ngeluh (three institutions) from both parties will plan for the couple the Nengget.

3.2 Nengget for the Birth of a Son

As we know, that Karonese society adopted patrilineal system, where the lineage is continued from father lineage. Therefore, the present of a son is so expected in a family. Without the present of a son the existence of a family will be

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Jhon Anita

Sembiring br Tatigan

♂ ♀

Jelita br Sembiring Juwita br Sembiring Jeni br Sembiring

♀ ♀ ♀

In the family scheme of John Sembiring and Anita br Tarigan is shown that from the result of their marriage they get three daughters but no son. That is definitely worried for the family, because according to the patrilineal system the family will not have the next generation or who will continue the family name, Sembiring. They are also worry about their property and inheritance that will fall into the other party. For example, if Jelita br Sembiring will married to a man from clan of Tarigan, then the property that is inherited to her will be held solely by her husband from of Tarigan.

Therefore, the parents of both sides will discuss with their Sangkep Ngeluh

the time and plan to do Nengget. Without a notice to the couple they will discuss the plan to make a surprise to the couple and hope the couple can get a son.

3.3 Nengget for the Birth of a Daughter

Even though Karonese society adopts a patrilineal system, the presence of a girl in the family is also expected very much by a couple of married persons. Because, the girls, and their descendants are also have an important role in the scope of the Karo tradition event.

Benny Susi

Surbakti br Ginting

♂ ♀

Andy Surbakti Anto Surbakti Ari Surbakti

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In the family scheme of Benny Surbakti and Susi br Ginting is shown that from the result of their marriage they get three sons but no daughter. It will also cause fears and worried in the family, because in Karonese society women have a crucial position as a judge. Therefore, if there is a disagreement on the family the women or the daughters and the descent will become the judge and mediate the problem. They are not only as a mediator in a problem, but also in any Karonese society’s tradition, the girls and all their descendants have a very important part. They are designated as the practitioner of a tradition event in Karonese society or called Anak Beru.

Therefore, the parents of both sides will discuss with their Sangkep Ngeluh

the time and plan to do Nengget secretly and closed. This is done to realize their wishes successfully.

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4.

CONCLUSION

The interpretation of the data analyzing that Nengget is a unique and interesting tradition that the people of Karo know. The ceremony of Nengget can be classified into three different things. The differences are according to the purposes of practicing the ceremony. They are applying for a baby birth, a son, and a daughter. For examples, if Nengget applied for a couple of married persons who have not got a baby for more than five years, the parents of both sides will discuss with their three institutions the time agreed by to do the Nengget. This is a pray to God for a baby birth. When a couple of married persons who have not got at least one son, but have got more than three daughters, their parents will organize the Nengget ceremony for it. And for a couple of parents who have not got at least a daughter the ceremony of Nengget will be made to ask God the birth of a daughter.

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REFERENCES

Bangun, Tridah, 1952. “Adat Istiadat Karo”. Jakarta: Balai Pustaka. Ginting, Perangin-angin, Martin. 2004. Orang Karo Diantara Orang Batak. Jakarta: Pustaka Sora Mido.

Prinst, Darwan, 2002. “Kamus Karo Indonesia”. Medan: Bina Media. Prinst, Darwan, 2004. “Adat Karo”. Medan: Bina Media Perintis.

Putra, Brahman, 1981. “Adat Karo dari Jaman ke Jaman”. Medan: Yayasan Massa.

Sinode, 1985. “Adat Istiadat Karo”. Berastagi dan Gelora Kasih Suka Makmur: CV. Ulih Sber.

Sitepu, Sempa, 1995. “Sejarah Pijer Podi Adat Nggeluh Suku Karo Indonesia”. Medan: Forum Komunikasi Masyarakat Karo.

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

Tarigan, Henry, Guntur, 1989. “Percikan Budaya Karo”. Jakarta: Yayasan Merga

Silima.

Sumber Lain Hasil Wawancara: Ginting, Theo, Pilus

Pinem, Samion Surbakti, Markus

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3.

NENGGET CEREMONY

3.1 Nengget for a Baby Birth

Getting the descent is very important in the life of the Karo society. Moreover, the degree and the existence of a family is often judged by number of

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♂

1A

♀

2A

♂

1B

♀

2B

♂

3 A

♀

3 B

3.2 Nengget for the Birth of a Son

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Jhon Anita

Sembiring br Tatigan

♂ ♀

Jelita br Sembiring Juwita br Sembiring Jeni br Sembiring

♀ ♀ ♀

Therefore, the parents of both sides will discuss with their Sangkep Ngeluh the time and plan to do Nengget. Without a notice to the couple they will discuss the plan to make a surprise to the couple and hope the couple can get a son.

3.3 Nengget for the Birth of a Daughter

Benny Susi

Surbakti br Ginting

♂ ♀

Andy Surbakti Anto Surbakti Ari Surbakti

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Therefore, the parents of both sides will discuss with their Sangkep Ngeluh the time and plan to do Nengget secretly and closed. This is done to realize their wishes successfully.

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4.

CONCLUSION

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REFERENCES

Bangun, Tridah, 1952. “Adat Istiadat Karo”. Jakarta: Balai Pustaka. Ginting, Perangin-angin, Martin. 2004. Orang Karo Diantara Orang Batak. Jakarta: Pustaka Sora Mido.

Prinst, Darwan, 2002. “Kamus Karo Indonesia”. Medan: Bina Media. Prinst, Darwan, 2004. “Adat Karo”. Medan: Bina Media Perintis.

Putra, Brahman, 1981. “Adat Karo dari Jaman ke Jaman”. Medan: Yayasan Massa.

Sinode, 1985. “Adat Istiadat Karo”. Berastagi dan Gelora Kasih Suka Makmur: CV. Ulih Sber.

Sitepu, Sempa, 1995. “Sejarah Pijer Podi Adat Nggeluh Suku Karo Indonesia”. Medan: Forum Komunikasi Masyarakat Karo.

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

Tarigan, Henry, Guntur, 1989. “Percikan Budaya Karo”. Jakarta: Yayasan Merga Silima.

Sumber Lain Hasil Wawancara: Ginting, Theo, Pilus

Pinem, Samion Surbakti, Markus