Description of Pengkayah and Society in Kidupen Village

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DESCRIPTION OF PENGKAYAH AND SOCIETY IN KIDUPEN

VILLAGE

A PAPER

BY

JUSIA SEMBIRING

REG.NO. 082202031

DIPLOMA III ENGLISH PROGRAM

FACULTY OF LETTERS

UNIVERSITY OF SUMATERA UTARA

MEDAN


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TABLE OF CONTENTS

AUTHOR’S DECLARATION COPYRIGHT DECLARATION

ACKNOWLEDGEMTS...i

ABSTRACT...ii

TABLE OF CONTENTS………iii

1. INTRODUCTION...1

1.1 The Background of Study ...……….1

1.2 The Objective of Study…...………...2

1.3 The Scope of Study……...………...2

1.4 The Method of Study………...2

2. THE BACKGROUND OF KARO PEOPLE…………..………..3

2.1 Life of Karo Society………..…………...3

2.2 The Constructions of Karo Society...…...………...5

2.3 Merga Si Lima………...7

1. Sembiring………...7

2. Ginting………...9

3. Tarigan………...10

4. Karo-Karo………...11

5. Perangin-Angin………...12

2.4 Rakut Si Telu………..13

2.5 Tutur Si waluh………17

3. DESCRIPTIONS OF PENGKAYAH AND SOCIETY IN KIDUPEN VILLAGE………19

3.1 Pengkayah as a Keeper………...19

3.2 Pengkayah as The Thief Finder………...23

4. THE CONCLUSIONS AND SUGGESTIONS………...28

4.1 Conclusions ………28

4.2 Suggestions ………29


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ABSTRACT

Pengkayah adalah suatu kebudayaan masyarakat Karo. Pengkayah adalah merupakan suatu mistik yang terkenal dikalangan masyarakat yang berfungsi untuk menemukan seorang pencuri. Hal ini dibuat mengingat sering dijumpai barang yang hilang tanpa seorangpun yang mau bertanggungjawab. Pengkayah mempunyai jenis dan kategori. Jenis dan kategori berdasarkan kepada barang yang hilang. Pembuat pengkayah adalah guru sibaso (dukun) serta aplikasi akan disesuaikan dengan maksud yang kehilangan barang.


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ABSTRACT

A paper with title “ Description of Pengkayah and Society in Kidupen Village “ that happens in Kidupen Village, Juhar subdistrict Karo district. Pengkayah is a culture of karo people. Pengkayah is also a magic that known in society, its functioning to find the thief. The thing is done because people always loose their goods without nobody knows who wants to responsible. Pengkayah has a the types and categories. The types and categories are based about the lost goods. Pengkayah maker is guru sibaso (shaman) and the application will suitable with direction that people who loose the goods.


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1. INTRODUCTION

1.1 The background of study

Indonesia is a country of republic. It consists of thousand islands. The society of Indonesia has several of ethnic groups. North Sumatra province for instance can be divided into five ethnics such as Batak Toba, Karo, Mandailing, Pak-Pak, Nias. Karo is one of them. Karonese usually lives in one regional of Karo, but they also live in the outside of Karo such as Langkat, Dairi, Pak-pak, Aceh Tenggara. According to Hinkel (1999:1) states that culture is the fields of inquiry into human societies, groups, systems, behaviours and activities.

Indonesian culture has been shaped by long interaction between original indigenous customs and multiple foreign influences. Indonesia is central along ancient trading routes between the far east and the midlle east, resulting in many cultural practices being being strongly influenced by a multitude of religions, including Hinduism, Buddhism, Confucianism, and Islam. ( Wikipedia, 2011 )

Pengkayah is one of method to find the goods that lost in the past, by shaman as a mediator. Pengkayah is used in the past before the karonese has not laws. We know that the law is very important in our life. Because, law makes someone be cured of a bad habit likes thief, killer, and steal. It is the same as law in the past. The traditional culture likes Pengkayah have an important role in life. Pengkayah is one method to help the karonese handling the life.

Based on the explanation above, The writer is interested in describing the title “ Description of Pengkayah and Society in Kidupen Village “ because the writer wants to describe about Karonese Culture in nowadays and the writer keepss the karonese culture.


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1.2 The Objective of Study

The objectives of the study are :

To describe the contents of Pengkayah culture of Karo society. To describe the kinds of Pengkayah culture.

 To fill up one of requirement to finish my study from Faculty of Cultural Science University of Sumatera Utara.

1.3 The Scope of the study

In this study focused to describe about Pengkayah in Kidupen village. In addition the writer wants to describe where Pengkayah is usually done in Karo region, the contents of Pengkayah, and the effect of Pengkayah.

1.4 The Method of the Study

The writer uses field and library research. In field research the writer has asked some resources in Kidupen village. Completing this study the writer also reads and collect some books as references in library research.


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2. THE BACKGROUND OF KARO PEOPLE

2.1 Life of Karo Society

Batak can be divided into many groups, Batak Karo is one of them. Karo is the native tribe inhabiting Karo plateau, Deli Serdang , Binjai , Dairi , Medan, and Southeast Aceh. The name of this tribe has decided into one district’s name as their area that is Karo region. Berastagi and Kabanjahe is the famous district of Karonese. Berastagi is one of tourist city in North Sumatra which is famous for superior agricultural product and cool area. One of them is markisa and drink which are well known as producer’s orange juice until the whole archipelago. The majority of Karo residing in this mountainous region, exact in “Sinabung and Sibayak” that be called as “Taneh Karo Simalem”. The tribes has its own language is Karo Language.

The disseminating Taneh Karo outside are:

 Dairi Regency sub district of Taneh Pinem, Tigalingga, Gunung Sitember.  Deli Serdang Regency sub district of Selesai, Kuala, Selapian, Bahorok,

Padang Tulang, Sungai Bingai, Stabat.

 Southeast Aceh Regency sub district of Lawe sigala-gala, Simpang Simadam

 Simalungun Regency sub district of Dolok Sanggul and Sali Matua

In North Sumatra, Karo is well known as batak people. Although such recognition is not entirely true, the opinion was not wrong. We know batak tribe consist: Toba, Karo, Pak-pak, Simalungun and Mandailing. There are many versions say that Karo come from Batak, but many also say that is not. For example, a story of Karo come from an empire of Indian group who annexed the


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area in charge of new areas and story about Sembiring clan constitute who native outsider from India and finally unite and become one clan into Karo tribe. It is because of its location near to Batak tribes eventually many mixed and categorizes himself as a one clan.

There are two main potentials of Karonese. Firstly the agriculture which has exports to foreign country. Secondly, the tourism because the land of Karo is wonderful and interesting of culture which well known until foreign countrie. Karo also has:

A. Traditional dances, such as: • Piso Surit Dance • Lima Serangkai Dance • Terang Bulan Dance B. Cultural Activities:

Merdang- merdem, it is a party of Kerja Tahun ( party of year) that companied “music of Guro-Guro Aron”.

Mahpah is like too Merdang-merdem.

Mesur-mesuri is the party for mother who impregnating seven months.

Ndilo Wari Udan is the party of about request rain to world. Mengket Rumah Mbaru, it is the party opening of new home. Rebu-rebu is like of Kerja Tahun.

Ngumbung is a party meeting of workers in the a village. Erpangir Ku Lau is aparty like throw away of unlucky to river.


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Raleng Tendi is a party for giving a ring from Bibi (aunt) to Permain (daughter in law) or from Mama (uncle) to Bere-bere (nephew)

C. Aksara Karo (Scipt of Karo)

D. Karo has special foods, ssuch as:

• Trites is food with combinated meat and grass of flank cow or goat.

• Cimpa is food with ingredients sugar palm and wheat flour then packed with laef of banana.

• Tasak Telu is like too with chicken curry.

• Cipera, its make with ingredients corn and chicken.

2.2 The Construction Dial With Families Name

Starting from firmness gift brought back from a trip our ancestor with the result that is rule inside Maeve a relationship between other people until composed “Interrelationship” (perkade-kaden).

The interrelationship will formed kinship which has ladder each and one another of supporting. By means of that any one must know his position inside groups as structural where? When? And how?. So that he can take his character in activities of custom.


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Family names of Karo are patrilineal . That is contrived of generation from father as owner of generation, backer of culture, and tradition. Because of that, a son is like candidate of generation. The person who have clan (Merga or Beru) same, so they are be related. The meaning, they have one ancestor. The ego descended by marriage between a male who called Bapa (father) with a female who called Nande (mother). If a son with son brother, so they are called “ersenina”. If son with daughter, so they are called “erturang”. With the result that it one clan can not married. Because of the part of Karo has social system that is well known Merga Si Lima, Tutur Si Waluh, Rakut Si Telu.

O (♂) P ()


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11 Explanation :

O (♂) Father P () Mother

♂ Male

♀ Female

A Anak Sintua ( The First Child) B Anak Sintengah ( The Second Child) C Anak Sintengah ( The Third Child) D Anak Singuda ( The Last Child)

A and C Ersenina B and D Ersenina A with C and B Erturang A with C and D Erturang B with D and A Erturang B with D and C Erturang

2.3 Merga Si lima

Merga is family name which is used in last name a person. Merga (clan) in Karo consist five groups that be mentioned Merga Si Lima, that are: Sembiring, Ginting, Tarigan, Karo-karo, Perangin-angin. The five big clan have small many branches, namely:


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1) Sembiring Kembaren, according of Kembaren exist from Kuala and Batu than spread to Liang Melas, Silalahi, Paropo, Kuala Mbelin, Sampe Raya, Pola Tebu, Ujujng Deleng, Negri Jahe, Langkat, Gunung Meriah, Tanjung Merahe and Liang Tengah

2) Sembiring Keloko, According to Keloko story, they are related with Sembiring Kembaren. This clan now is majority live in Pergendangen, Buah raya, and Limang.

3) Sembiring Meliala, According to story is generation of Indian who now live in Sarinembah,Jaberneh and Kidupen.

4) Sembiring Muham, These clan come from India that spread to Seberaya. 5) Sembiring Colia, Colia is Generation of Indian namely Calo the

kingdom of India. They build quarte in Kubu Colia. 6) Sembiring Sinulaki, Sinulaki come from silalahi.

7) Sembiring Brahmana, according to story, Sembiring Brahmana is generation of Indian too who live in Talu Kaba. And than scattered in Kabanjahe.

8) Sembiring Pandia, they come from empire of Pandia in India. They usually live in Payung.

9) Sembiring Sinupayunng, They live in Jumaraja and Nageri.

10) Sembiring Maha, They come from Martelu, Pandan, and Pasir Tengah 11) Sembiring Tekang, it is scattered in Partumbukan, Sidikalang, and

Sarintonu.


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13) Sembiring Pelawi, even if from India (Pelawa) live in Bekancanand spread to Ajijahe, kandibata, perbesi, Perbaji.

14) Sembiring Sinukapor, the story about this clan not yet to know until at moment.

15) Sembiring Bunuaji, even if from India. They come to Sumatra pass through east coast in near Teluk Haru, they usually live in Sari Nembah, Raja Berneh, kidupen, Munthe,Naman.

16) Sembiring Keling, now live in Raja berneh and Juhar.

17) Sembiring Pande Bayang, they come from Sari Nembah, kidupen and Naman.

18) Sembiring Gurukinayan, happen in Gurukinayan. 2.3.2 Ginting clan consists of 9 branches, they are:

1) Ginting Munte, the story of Munte come from Tongging then spread to Becih, Kuta Sanggar, Ajinembah and Munthe.

2) Ginting Saragih, according to J.H. Neumen ( Neumen 1972;10), Ginting Saragih included one of old Ginting clanned spread to Simalungun become Saragih in Toba become Saragi.

3) Ginting Pase, according to story, Ginting Pase has kingdom in Pase near Sari Nembah and spread to Kuta Bangun.

4) Ginting Manik, be related with Munte. The clan comes from Tongging to Ajinembah, Munthe, and Kuta Bangun.

5) Ginting Sinisuka, come from Kalasan (Pak-pak) and then move to Samosir , next to Tinjou and Guru benua. There are formed nine Ginting clan, they are: Ginting Babo, Ginting Sugihen, Ginting Guru Patih,


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Ginting Suka, Ginting Beras, Ginting Bukit, Ginting Garamata, Ginting Ajar Tambun, ginting Jadibata.

6) Ginting Jawak comes from Simalungun. They are only little in Tanah Karo.

7) Ginting Sinusing, the story about its clan not yet to know until now. 8) Ginting Tumannger, There are in Pak-pak namely Tumanggor. 9) Ginting Capah, Ginting Capah comes from Bukit, kalang

2.3.3 Tarigan clan consists of 14 branches, they are:

1) Tarigan Tua comes from Purba Tua near Cingkes, and Pergendangen. 2) Tarigan Jampang from Pergendangen too.

3) Tarigan Cingkes from Cingkes.

4) Tarigan Gana-Gana from Batu Karang. 5) Tarigan Bundung comes from Lingga. 6) Tarigan Pakan from Sukanalu.

7) Tarigan Tambak from Kebayaken and Sukanalu. 8) Tarigan Purba from Purba Tua Tanjung Parbu.

9) Tarigan Sibero from Juhar, Kuta Raja, Mbetung, Keriahen, Slakkar 10) Tarigan Girsang from Naga Seribu and Berastepu.

11) Tarigan Kerandam from Kuala, Pulo Berayan. 12) Tarigan Tegur from Suka, Seribu Jandi.

13) Tarigan Tambun from Rakut Besi, Binangara, Sinaman. 14) Tarigan Sabing from Sinaman.


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2.3.4 Karo-Karo clan consists of 18 branches, they are:

1) Karo-Karo Sitepu, they come from Sihotang (Toba) then move to Si Ogung-Ogung next to Berastepu,Naman, Beganding, and Suka Naman. 2) Karo-Karo Barus,according of story come from Barus, in Karo region

they live in Ajinembah.

3) Karo-Karo Sinulingga, they come from Lingga Raja in Pak-Pak. Now they live in Lingga and Bintang Meriah.

4) Karo-Karo Surbakti, they come from Kuta Buluh and spread Gayo/Alas and Pak-Pak.

5) Karo-Karo Kaban, be related with Sinulinnga clan. They come from Lingga Raja in Pak-Pak and settle at Bintang Meriah and Pernantin. 6) Karo-Karo Bukit, come from Bukit and Buluh Awar.

7) Karo-Karo Sinuraya, they build a village in Aji Jahe, Aji Mbelang,and Ujung Aji.

8) Karo-Karo kacaribu, they build village in Kacaribu. 9) Karo Sekali, build village in Seberaya and Lau Gendek.

10) Karo-Karo Ketaren, from Ketaren Raya, Sibolangit, Pertampilan, Kuta Mbelin.

11) Karo-Karo Sinukaban, they come from in Kaban village.

12) Karo-Karo Purba, according of story, they come from Simalungun then spread to Kabanjahe,Berastagi,Kuta Lepar, and Lau Cih.

13) Karo-Karo Samura, They comefrom Samura.

14) Karo-Karo Gurusinga,they come from Raja Berneh and Rumah Sampul.


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15) Karo-Karo Jung, they come from Kuta Nangka, Perbesi, Sidikalang, and Batukarang.

16) Karo-Karo Sinukaban from Bulan Jahe and Bulan Julu. 17) Karo-Karo Kemit from Kuta Male and Batukarang.

18) Karo-Karo Sinuhaji from Ajijulu,Ajijahe,Ajibuhara, Ajimbelang.

2.3.5 Perangin-angin clan consists of 19 branches, they are:

1) Perangin-angin Pinem from Juhar, Pernantin, Sidikalang, Taneh Pinem, and Kuta Cane.

2) Perangin-angin Sebayang from Kuala, Perbesi, Gunung, Pertumbuken, Kuta Great.

3) Perangin-angin Sinurat, according to story this clan comes from Kuta Buluh. Because his mother Sinulinnga clan from Lingga separate with his father and she married with Pincawan clan.Later Sinurat is chased by Pincawanclan. Then he go out and build a village in near Limang and gave name Kuta Buloh.

4) Perangin-angin Bangun, the story about Bangun come from Pematang Siantar come to Bangun Mulia and then move to Tapak Kuda and Pernampen.

5) Perangin-angin Suka Tendel, the story about it has control over Binje and Pematang Siantar, however they move to mountain rage and Suke Tendel

6) Perangin-angin Benjerang from Batu Karang.


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8) Perangin-angin Pincawan come from Tawan in Perbesi 9) Perngin-angin Pengarun from Susuk.

10) Perangin-angin Namohaji from Kuta Buloh.

11) Perangin-angin Singarimbun, they come from Tambuiren, Mardinding, Kuta Mbaru and Tanjong.

12) Perangin-angin Ulun Jandi from Juhar. 13) Perangin-angin Keliat from Mardinding.

14) Perangin-angin Mano from Namo Mulia, but move to Gunung. 15) Perangin-angin Uwir from Singgamanik.

16) Perangin-angin Laksa, according to story Laksa come from Tanah Pinem and settle in Juhar.

17) Perangin-angin Kuta Buloh reside at Kuta Buloh, Buah Raja, Kuta Talah, Kuta Buloh Gugung, Langkat.

18) Perangin-angin Kacinambun, according to story Kacinambun from Si Kodon-kodon to Kacinambun.

2.4 Rakut Si Telu

Rakut Si Telu are formed from associations of clans that become a kinship of relationship. The meanings of Rakut Si Telu (tri Tunggal) are three of society is one in order to be completeness for Karo peoples. The completeness is mean of social institute in karo society that consists of three groups, they are:

i. Kalimbubu ii. Anak Beru iii. Senina


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All of people have opportunity to be Kalimbubu, Anak Beru, Senina in their life. These make life of Karo become more interesting to be knowledge. Each kind of Rakut Si Telu have its own meaning that will be explained as follows:

1) Kalimbubu

Kalimbubu is group who get position to be respect in the middle of family like the daughter married with a man of certain family or clan.

The assignments of Kalimbubu to observe and give instructions in conference of custom Anak Beru families, and as giver petuah (guidance), as taker of conclusion in problem toward Anak Beru, because Kalimbubu is an actor that is position of higest, so the people of Karo often said:

“Adi kalak Karo sinddekah erdalan i tengah kerangen ras Kalimbubuna, labanci lang Anak Beru arah lebe, artina adi lit musuh ntah pe rubia-rubia si merawa entah pe duri ras bulung-bulung si megatel gelah Anak Beru e kena leben, gelah selamat Kalimbubu ibas bahaya nari, “Bagepe adi erdalan erpagi-pagi namuren denga dalan, Anak Beru e nge leben gelah enggo kari namur e isapu Anak Beru, gelah Kalimbubu lanai namuren. Adi ngerana Kalimbubu ibas sada runggun labo banci ia isimbaki, “Bagi page ibas lebeng pe ikur-kuri glah lit man nakan turang.”

The meaning, if the old peoples in Karo go to meddle of forest with Kalimbubu, so Anak Beru must walk way in front. The reason if in front be found the enemy as wild animal or thorn, the itch foliage, so Anak Beru is the first be attacked. In other that the Kalimbubu is safe from danger. If take a stroll with Kalimbubu in the morning, so Anak Beru must be in front , in other to Kalimbubu


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is not exposed of wet foliage. If Kalimbubu speaks in the conference, so Kalimbubu can’t say is disagreement. It’s like that of variable Anak Beru to Kalimbubu. Kalimbubu has many kinds, they are: Kalimbubu Bena-Bena, Kalimbubu Simupus, Kalimbubu Dareh, Kalimbubu Kepah, Kalimbubu Simantek Daliken, Kalimbubu Simperdemui, Kalimbubu Sembuyak, Kalimbubu Taneh, Kalimbubu Si Majek Lulang, Puang Kalimbubu (Kalimbubu from Kalimbubu), Puang Ni Puang ( Kalimbubu from Puang Kalimbubu).

2) Anak Beru

Anak Beru is Executor all of custom activities concerning his families Kalimbubu, and to take care, so those not happen displacement of tradition price at realization of parties that link to each other tradition and culture. They must responsible too about arrangement when take place misunderstanding in Kalimbubu families. This assignment and responsibility in Karo language is Anak Beru as “Bagi benang Penjarumi” that have the quality to tie in ethnic group. If it is ignored, so be seen weakness in relationship.

Point in time our Kalimbubu has a party , for examples tradition of wedding, opening house, profound, sorrow, and etc. Then usually Anak Beru is as ceremony. Success or not the party, of our Kalimbubu is hang the ability and tenacity Anak Beru. Because of that, Kalimbubu must metami man anak beru (kind to Anak Beru). Karo peoples said:

“mangkok reh mangkok lawes” adi anak beru erbahan si mehuli nandangi kalimbubu, maka kalimbubu pe arus erbahan si mehuli man anak beru amin gia lain-lain bentukna.


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“If the cup come, so must cup out” the meaning, If Anak Beru care to Kalimbubu, so kalimbubu must care too, although different style.

Anak Beru has many kind , they are: Anak Beru Langkip, Anak Beru Cekuh Baka, Anak Beru Ipupus, Anak Beru Dareh, Anak Beru Tau, Anak Beru Mentri, Anak Beru Singukuri, Anak Beru Singikuti.

3) Senina

Senina is including inside to Sembuyak that has responsible to keep balance between the peer of Senina to Kalimbubu and anak Beru. Knowing the history of Senina and Kalmbubu family in the traditional party, and like a starting point of each consultation activities parties, running honorary, an manner of custom to Kalimbubu. The genetic relationship in Karo, they said “Metenget ersenina” ( give attention to Senina). Then they said like:

“ Teman meriah enterem nge, tapi teman tangis senina kange ngenca”. Rugi kel adi rubat ersenina, dalan sirang labo lit, metenget gelah ula sempat rubat, nggit sitewasen, ula subuki amin lape iakap teng-tengsa sebab senina enge teman ngandung ras meriah ukur.

Senina is our brothers or sisters who same clan. The debt of our senina is our debt too, because Senina is my friends in the distressed and happy. The position of senina can not be change by other person.

Senina has many kinds, they are: Sembuyak, Senina Sipemeren, Senina Siparibanen, Senina Sipengalon, and Senina Secimbangen.


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2.5 Tutur Si Waluh

Tutur Si Waluh is the concept of kinship in Karonese that has relationship with acquaintanceship. They are called as Tutur Si Waluh because consists of:

1) Puang Kalimbubu 2) Kalimbubu 3) Senina 4) Sembuyak

5) Senina Sipemeren 6) Senina Sipengalon 7) Anak Beru

8) Anak Beru Menteri

In the ceremony have roles. Explanation about Tutur si waluh: 1. Puang kalimbubu is kalimbubu from kalimbubu.

2. Kalimbubu is a group giver of wife to a particular family. Kalimbubu is arranged in to:

a. Kalimbubu Bena-Bena or Kambubu Tua, Namely the giver wife groups to specific groups. Fof example, If A merga Sembiring bere-bere Tarigan clan (Sembiring is his family name and Tarigan is family name of his mother, so Tarigan is Kalimbubu of A. if A has children, so their family name is Tarigan. Than they are Kalimbubu Bena-Bena of A.

b. Kalimbubu Simada Dareh come from mother. That is the brother from mother. Calling as Kalimbubu Simada Dareh because they (mother’s brother and mother) are from the same womb.


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c. Kalimbubu Iperdemui, the calling that because someone to marry the daughter of one family, so he is become Kalimbubu because of marriage.

3. Senina,they are related because they the same clan

4. Sembuyak, means some as womb. They are the peoples who be born from one mother. However in Karo people, the technical term be used for Senina too.

5. Sipemeren, they are persons who he mother are siblings.

6. Senina Sipengalon, they are the persons who are related because they have the children who have someone as wife as same with the clan. 7. Anak Beru, they are the persons who take someone as wife from a

family to become his wife. Native Anak Beru can occur causes marry with a girl of certain family, by means of intercessions other of people. This is consists to:

a. Anak Beru Tua, they are native our Anak Beru, without their attendance to our ceremony which made by Kalimbubu, so the ceremony does not started.

b. Anak Beru Cekoh Baka, they are the sisters from someone to family. For example, if A is a man, has sister (B) so B is Anak Beru of A.


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3. DESCRIPTIONS OF PENGKAYAH

Pengkayah is a culture of Karo people. Pengkayah is used to find the lost of goods. Pengkayah is also connected as folklore nowadays because a number of people does not believe about it. People thinks that Pengkayah is only a myth from Karo culture because Pengkayah is rarely to find.

According to Koenjaraningrat(1990:7) states that culture is a system of idea, behaviour, and the human creation in this life which apply with study Culture is a cultural system that includes idea form, social system, and physic system.

According to Danandjaja(1997:1) folklore is folklore the traditional beliefs, legends, and customs, current among the common people and the study of them.

3.1 Pengkayah as a Landkeeper

Pengkayah is a culture of Karo people. Pengkayah is used to find the lost of goods. Sometime to keep their field or animal they use Pengkayah as solution.Like pengkayah as a landkeeper in Kidupen village.

Kidupen village is one of village in Karo district. Kabanjahe is the centre government of karo district, and the distance from Kidupen to Kabanjahe its about 38 km. So Kidupen village is rather far from the centre of government.

Kidupen village located in Juhar subdistrict, its between Jandi village and Jaberneh village, even in the south near with Dairi district. Society in Kidupen village is about 1200 person with 500 leaders of family. Generally, Kidupen


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people is friendly and easy going. They are popular with their relationship. For example, if someone make a mistake, like steal goods, so the problem will finished with relationship system. If the problem is not clear too or not found the thief, so the problem will finished with the government of law or they use Pengkayah.

In addition, Pengkayah as land and animal keeper. Pengkayah as land and animal keeper is done to keep the goods. Generally land and cage of animal have kept of Pengkayah that usually marks in white flag. The white flag signs to remember people who does not come to the field and take the crops. Pengkayah is proper thing to search the goods that was lost. Because for them who is make a mistake such as steal is very fade up for them. So the thief is proper get punishment, althought he dead because Pengkayah.

Pengkayah’s maker usually locates the white flag at center or beside of cage of animal. The white flag is put below the white flag such as betel “Belo Cawir”, lime “Kapor”, areca “Pinang”, small fragarant “ Rimo Mukur” to steal the crop or farm product.

However someone steals the crops from the land or the farm that have kept of Pengkayah so he/she will attack by Pengkayah, his/her stomache will be bigger or call “Galang Beltekna” and happen the death.


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Here are some crops that are usually stolen : 1. Rice (page)

We are known that rice is the main foods of Indonesian people. Its mean Kidupen people too helped this country to product rice as main foods. But usually Kidupen people not sold their rice, but they will save their rice in rice barn (lumbong) for family consumed. The farmer saves the rice in lumbong in order to keep the rice from the thief so they use pengkayah to handle it in the skull white flag shape.

2. Corn (jong)

Kidupen people is planting corn. The corn is usually sold the corn to increase their income. Sometimes the corn their take early to make Cimpa Jong


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(cimpa is one of traditional foods in Batak Karo, and usually as food in merdang-merdem). The farmer uses pengkayah in order to keep the corn from pests and the thief.

3. Cacao (coklat)

Many people like cacao, be sides delicious, cacao too fine for growth, as ingredient to make perfume, etc. Cacao in Kidupen village is better, and growth fertile. Now days many people planting this plant in hill. Farmer usually keeps cacao using Pengkayah so that the thief can not steal the cacao in white flag shape.


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Betel is the result of popular agricultural from Kidupen village. People usually said it with Belo Jandi. Because the distinctive flavor, taste and aroma is better. Be side it, betel can used as medicine and perfume too. Betel is one of the ingridients to create pengkayah.

3.2 Pengkayah as the thief finder

Pengkayah in Karo society is a tradition legacy from ancestor. There are some shaman that are usually asked by some people. At this moment, Pengkayah is still using to search the goods that lost than pets, product of agriculture, jewelry, and etc. In the fact, many people come to Kidupen village to request a helping to Guru Sibaso (shaman) to find their goods that lost.

In Pengkayah ritual, Guru Sibaso (shaman) is the main actor. If someone lost her goods, she usually came to Guru Sibaso (shaman) to get help repeat her goods. Guru Sibaso (shaman) will be a mediator to find it. Because someone who wants to find her goods with method of Pengkayah, she must be connected with other world by Pengkayah.

In fact, someone who wants to search her goods by Pengkayah, there are some thing that should prepare (ingredients to use Pengkayah ritual). Below are the ingredients of Pengkayah:


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5. Bendera Mbentar Erlambang Tengkorak (white flag with skull logo)

According Guru Sibaso (Shaman) this ingredients is commission to devil, so the devil more spirit to find the goods that lost.

Below are the effects if the thief does not repeats the goods that he has stole

1. Masok Angin (puffed).

2. Ayo Pucat (pale due to illness or fright). 3. Nggir-giri (trembling)

4. Ndat Nipi Si La Mehuli (nightmares) 5. Matai (die)

Pengkayah can give the effects. Firstly, the thief feels masok angin. In this first effect, the thief does not well what situation happens to his/him self. The second situation the thief feels ayo pucat. The thief is same with situation one. Nggir-giri is situation that the thief begins aware if she/he gets something stranger in his/her illness. Ndat Nipi Si La Mehuli is situation that the thief believes if she/he is attacked by Pengkayah. If the thief believes that he/she is attacked


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Pengkayah and not return the goods, so Shaman will gives the magic formula after two weeks the situation happened. The magic formula uses to kill the thief.


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4. CONCLUSION AND SUGGESTION

4.1 Conclusion

After the writer has finished writing chapter one to three, now he comes to a conclusions.

d. Kidupen has many tradition in their life. One of them is Pengkayah. Pengkayah is one of method to search the goods that lost in the past, and shaman as a mediator.

e. In fact, if someone want to search her goods by Pengkayah, she must brings ingredients to use Pengkayah ritual. The ingredients of Pengkayah: Belo Cawir (betel), Kapor (lime), Pinang (Areca), Rimo Mukur (small fragarant), Bendera Mbentar Erlambang Tengkorak (white flag with skull logo). All of ingredients is commission to devil, so the devil more spirit to find the goods that lost.

f. The effect if the thief does not repeat the goods was lost, the thief will get bad consequency. Below are the consequency if the thief not repeat the goods that he steal : Masok Angin (puffed), Ayo Pucat (pale due to illness or fright), Nggir-giri (trembling), Ndat Nipi Si La Mehuli (nightmares), Matai (die). Such as above explained, number one till number four are only warn, and number five is the really punishment.

g. The agricultural products are betel, cacao, corn, and rice from Kidupen village. Medang Merdem is a harvest party of kidupen peoples with presenting the agricultural product to God.


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h. Kidupen village too have tours places, there are Namo Karang and Deleng Babo. This place generally visited by teenagers.

4. 2 Suggestion

After describing the Pengkayah and Kidupen society, I purpose some suggestions, they are:

a. All of Karo people especially Kidupen village, so keeping our tradition from ancestor, like Pengkayah. So if someone steal some goods, and go away to others island , we can punish him by Pengkayah.

b. I hope the elder karo will persuade and give the information about the Pengkayah of Karo society to their generations, so that their generation known about Pengkayah.

c. Considering the important of cultural in Karo people, I hope to Karo young generation should learn and keep their own tradition and keep in good in the future.


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BIBILIOGRAFI

Perangin-angin, Martin. 2004. Orang Karo Diantara Orang Batak. Jakarta: Pustaka Sora Mido.

Prinst, Darman. 2002. Kamus Karo Indonesia. Medan: Bina Media. Sinuraya, Y. 2009. Warta GBKP Maranatha. Jakarta: GBKP Press.

Sitepu, Sempa. 1993. Sejarah Pijer Podi Adat Nggeluh Suku Karo Indonesia. Kabanjahe: Talun Karo.

Tarigan, Hendry Guntur. 1989. Perciken Budaya Karo. Jakarta: Yayasan Merga Si Lima.

Tarigan, Sarjaini. 1986. Seminar Kebudayaan Karo dan Kehidupan Masa Kini. Medan: Gramedia.

Sumber Lain Hasil Wawancara: Ginting, Simpan.

Ginting, Mambar. Sembiring, Keleng.


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29 3. Pinang (Areca)


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5. Bendera Mbentar Erlambang Tengkorak (white flag with skull logo)

According Guru Sibaso (Shaman) this ingredients is commission to devil, so the devil more spirit to find the goods that lost.

Below are the effects if the thief does not repeats the goods that he has stole

1. Masok Angin (puffed).

2. Ayo Pucat (pale due to illness or fright).

3. Nggir-giri (trembling)

4. Ndat Nipi Si La Mehuli (nightmares)

5. Matai (die)

Pengkayah can give the effects. Firstly, the thief feels masok angin. In this

first effect, the thief does not well what situation happens to his/him self. The second situation the thief feels ayo pucat. The thief is same with situation one.

Nggir-giri is situation that the thief begins aware if she/he gets something stranger

in his/her illness. Ndat Nipi Si La Mehuli is situation that the thief believes if she/he is attacked by Pengkayah. If the thief believes that he/she is attacked


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Pengkayah and not return the goods, so Shaman will gives the magic formula


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4. CONCLUSION AND SUGGESTION

4.1 Conclusion

After the writer has finished writing chapter one to three, now he comes to a conclusions.

d. Kidupen has many tradition in their life. One of them is Pengkayah. Pengkayah is one of method to search the goods that lost in the past, and shaman as a mediator.

e. In fact, if someone want to search her goods by Pengkayah, she must brings ingredients to use Pengkayah ritual. The ingredients of Pengkayah: Belo Cawir (betel), Kapor (lime), Pinang (Areca), Rimo Mukur (small fragarant), Bendera Mbentar Erlambang Tengkorak (white flag with skull logo). All of ingredients is commission to devil, so the devil more spirit to find the goods that lost.

f. The effect if the thief does not repeat the goods was lost, the thief will get bad consequency. Below are the consequency if the thief not repeat the goods that he steal : Masok Angin (puffed), Ayo Pucat (pale due to illness or fright), Nggir-giri (trembling), Ndat Nipi Si La Mehuli (nightmares), Matai (die). Such as above explained, number one till number four are only warn, and number five is the really punishment.

g. The agricultural products are betel, cacao, corn, and rice from Kidupen village. Medang Merdem is a harvest party of kidupen peoples with presenting the agricultural product to God.


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h. Kidupen village too have tours places, there are Namo Karang and Deleng Babo. This place generally visited by teenagers.

4. 2 Suggestion

After describing the Pengkayah and Kidupen society, I purpose some suggestions, they are:

a. All of Karo people especially Kidupen village, so keeping our tradition from ancestor, like Pengkayah. So if someone steal some goods, and go away to others island , we can punish him by Pengkayah.

b. I hope the elder karo will persuade and give the information about the Pengkayah of Karo society to their generations, so that their generation known about Pengkayah.

c. Considering the important of cultural in Karo people, I hope to Karo young generation should learn and keep their own tradition and keep in good in the future.


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BIBILIOGRAFI

Perangin-angin, Martin. 2004. Orang Karo Diantara Orang Batak. Jakarta: Pustaka Sora Mido.

Prinst, Darman. 2002. Kamus Karo Indonesia. Medan: Bina Media. Sinuraya, Y. 2009. Warta GBKP Maranatha. Jakarta: GBKP Press.

Sitepu, Sempa. 1993. Sejarah Pijer Podi Adat Nggeluh Suku Karo Indonesia. Kabanjahe: Talun Karo.

Tarigan, Hendry Guntur. 1989. Perciken Budaya Karo. Jakarta: Yayasan Merga Si Lima.

Tarigan, Sarjaini. 1986. Seminar Kebudayaan Karo dan Kehidupan Masa Kini. Medan: Gramedia.

Sumber Lain Hasil Wawancara: Ginting, Simpan.

Ginting, Mambar. Sembiring, Keleng.