METAPHORICAL EXPRESSIONS IN BATAKANGKOLA WEDDING CEREMONY.
METAPHORICAL EXPRESSIONS IN BATAK ANGKOLA
WEDDING CEREMONY
A Thesis
By :
ANNI ZURAIDA
Registration Number : 8126112003
ENGLISH APPLIED LINGUISTIC STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
2014
ABSTRACT
Anni Zuraida. Registration number:8126112003, Metaphorical Expressions In
BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic
Study Program. Postgraduate School. State University of Medan 2014.
This study was conducted to describe Metaphorical Expressions In “Batak
Angkola “Wedding Ceremony. The objectives of this study are 1)to investigate the
most common source domain used in the manyapai, martahi and makkobar texts
in Batak Angkola wedding ceremony, 2) to find out the dominant source and the
dominant target domain used in manyapai, martahi and makkobar boru texts in
Batak Angkola wedding ceremony 3) to describe the conceptualitation of the
family or human relationship, desires, morality and communication in the
manyapai, martahi and makkobar texts in Batak Angkola wedding ceremony, and
4) to elaborate the types of metaphor in the manyapai, martahi and makkobar
boru texts in Batak Angkola wedding ceremony.. The data which consist of
metaphor found in manyapai, martahi and makkobar boru expressions in
Batak Angkola wedding ceremony and were analyzed by using some steps as
normally applied in descriptive qualitative method. The instrument of data
collection in this research are tape recorder, video and camera. Tape recorder
was used to record the speakers utterances. that occur in manyapai, martahi and
makkobar boru texts expressions in Batak Angkola. There were three phases, they
are manyapai, martahi and makkobar phases. In manyapai, martahi and
makkobar boru in Batak Angkola wedding ceremony, the dominant source domain
is movement where it emphasizes polite manner, human relationship is
conceptualized based on the attitude, desire is conceptualized as plant, illness,
movement, and human body. morality is conceptualized as movement, plant,
animal, human body. Communication is conceptualized as building, plant,
movement, and illness. And In manyapai, martahi and makkobar boru in Batak
Angkola wedding ceremony, there are three types of metaphors, they are
conceptual metaphor, poetic metaphor, and conventional metaphor. It indicates
that in this culture, everything has own rules and procedures.
i
Abstrak
Anni Zuraida. Nomor registrasi:8126112003, Metaphorical Expressions In
BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic
Study Program. Postgraduate School. State University of Medan 2014
.
Penelitian ini dilakukan untuk menggambarkan ekspresi metafora dalam
Pesta Pernikahan Batak Angkola. Tujuan dari penelitian ini adalah 1) untuk
menyelidiki ranah sumber yang paling umum digunakan dalam manyapai,
martahi dan teks makkobar boru dalam upacara pernikahan Batak Angkola, 2)
untuk menemukan ranah sumber dan ranah sasaran yang dominan digunakan
dalam manyapai, martahi dan teks makkobar boru dalam upacara pernikahan
Batak Angkola, 3) untuk menggambarkan konseptualisasi keluarga atau
hubungan manusia, keinginan, moralitas dan komunikasi di manyapai, martahi
dan teks makkobar boru dalam upacara pernikahan Batak Angkola, dan 4) untuk
menguraikan jenis- jenis metafora dalam manyapai , martahi dan teks makkobar
boru dalam upacara pernikahan Batak Angkola . Data terdiri dari metafora yang
ditemukan di manyapai, martahi dan makkobar boru dalam upacara pernikahan
Batak Angkola dan dianalisa dengan menggunakan metode deskriptif kualitatif.
Alat pengumpulan data dalam penelitian ini adalah tape recorder, video dan
kamera. Tape recorder digunakan untuk merekam ujaran pembicara dalam
manyapai, martahi dan makkobar boru di Batak Angkola. Ada tiga langkah, yaitu
manyapai, martahi dan makkobar. Dalam manyapai, martahi dan makkobar boru
dalam upacara pernikahan Batak Angkola, ranah sumber yang dominan adalah
gerakan di mana ia menekankan cara yang sopan, hubungan manusia
dikonseptualisasikan berdasarkan sikap, keinginan dikonseptualisasikan sebagai
tanaman, penyakit, gerakan, dan tubuh manusia, moralitas dikonseptualisasikan
sebagai gerakan, tanaman, hewan, tubuh manusia. Komunikasi dikonseptualisasikan sebagai bangunan, tanaman, gerakan, dan penyakit. Dan Dalam manyapai,
martahi dan makkobar boru dalam upacara pernikahan Batak Angkola, ada tiga
jenis metafora, yaitu metafora konseptual, metafora puitis, dan metafora
konvensional. Hal ini menunjukkan bahwa dalam budaya Batak Angkola,
semuanya memiliki aturan dan prosedur sendiri.
ii
ACKNOWLEDGEMENT
All praise belong to Allah, who has commanded us to spread peace to all
mankind and also who gave health, chance and capability to the writer to finish
the thesis. May peace and blessing of Allah be upon Prophet Muhammad SAW
who introduced us good behaviours that conveyed linguistic.
First and foremost, my deepest gratitude goes to my advisers, Prof. Dr.
Busmin Gurning, M.Pd and Dr. Siti Aisyah Ginting, M.Pd, for the continuous
support, patience, understanding, encouragement, and suggestions in completing
this thesis.
I would like to extend my thanks to Prof. Dr. Busmin Gurning, M.Pd as
the Head of English Applied Linguistics Study Program, his secretary, Dr. Sri
Minda Murni, M.S, and the staff, Mr.Farid and all the lecturers that have given me
encouragement and a lot of experience and knowledge during my study especially
to Dr. Sri Minda Murni, M.S, Dr. Rahmad Husein, M.Ed, Mara Untung Ritonga,
M.Hum,Ph.D as the examiners for the valuable suggestions that have shaped up
this thesis.
I owe a special debt of gratitude and deep appreciation to Dra.Hj. Muksana
Pasaribu,MA as the head of Muhammadiyah University of South Tapanuli
Drs.Alinapiah Harahap,SH,MH, Drs. Putoro Dongoran,MHSyawaluddin,SP,M.Si,
Muhammad Darwis, M.Pd, Hj.SyulhennisariSiregar,S.Sos,S.Pd.,M.AP Zulkarnain
Hasibuan,SH,MH, Mukhlis,SP.,M.MA, Aisyah Nurmi, S.Pt.,M.Pt, Drs.Rawalan
Harahap Gaja,M.Pd, Abdul Rahman Siagian M.Hum and the staffs of UMTS that
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give me suggestions and support. Also my best thanks to Robiul Harahap S.Sos,
as the village chief in Joring Natobang, Angkola Julu, Padangsidimpuan that had
given me the opportunity to do further study that resulted in this thesis.
I am also grateful to H.Pamusuk Harahap and his family, Mam Aisyah
Ginting and her family for contribution by giving me some books and supports to
finish this thesis. To my best friends, Erwin Azhari, Linni Rustina, Yusni Sinaga,
Sukatno, Siska, Fatma Raudah, Rudi Purwana, Rizky, Dewi and others. I am
indeed thankful for their unreserved support, I can pay them all nothing in return.
Finally, I special thanks to my husband, Dr.H.Burhaman Nasution for his
endless care, patience, love, tolerance, understanding and support me all the time.
My best thanks also to my lovely children Ali Sofyan, Ahmad Ramadhan,
Aprilyani and her husband, Nurmalia, Mutiara, Ina Namora, and Bona Tua. The
best thanks also goes to my brothers and sisters, my nieces and nephews,
grandchild, and for people who support me to finishing this thesis.
Finaly, the writer hope the readers to give any critic, respons, and any
corrections for the mistakes of this thesis. The writer realizes that this thesis is still
far from being perfect. May this thesis be useful and may it be one of the
references the next research and enhance our knowledge. May Allah SWT bless
us forever. Amin ya Rabbal ‘alamin.
Medan, Januari 2015
The writer,
Anni Zuraida
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TABLE OF CONTENTS
Page
ABSTRACT .................................................................................................
i
ACKNOWLEDGEMENT ............................................................................
iii
TABLE OF CONTENTS..............................................................................
v
LIST OF TABLE..........................................................................................
viii
LIST OF APPENDICES ...............................................................................
ix
CHAPTER I INTRODUCTION
1.1
The Background of the Study ............................................................
1
1.2
The Focus of the Study......................................................................
8
1.3
The Problem of the Study ..................................................................
9
1.4
The Objectives of the Study...............................................................
9
1.5
The Significance of the Study............................................................
10
CHAPTER II LITERATURE REVIEW
2.1
Meaning ............................................................................................
11
2.2
Branches of the Studying Meaning ....................................................
12
2.2.1 Lexical Semantics...................................................................
12
2.2.2 Grammatical Semantics ...........................................................
13
2.2.3 Logical Semantics....................................................................
13
2.2.4 Linguistic Pragmatics...............................................................
14
2.3
Metaphor ...............................................................................................
14
2.4
Conceptual Metaphor Domain ...........................................................
16
2.4.1 Common Source Domain in Metaphor .....................................
17
v
2.4.2 Common Target Domain in Metaphor......................................
23
Types of Metaphor .............................................................................
29
2.5.1 Conceptual Metaphor...............................................................
29
2.5.2 Poetic Metapohor.....................................................................
30
2.5.3 Conventional Metaphor...........................................................
32
2.5.4 Mixed Metaphor ......................................................................
32
2.6
Metaphor in Culture ..........................................................................
33
2.7
Batak Angkola Culture ......................................................................
34
2.7.1 Wedding Ceremony in Batak Angkola .....................................
34
2.7.1.1 Manyapai Boru .....................................................................
35
2.7.1.2 Martahi Boru ........................................................................
38
2.7.1.3 Makkobar Boru.....................................................................
41
2.8
Relevant Studies................................................................................
43
2.9
Conceptual Framework......................................................................
47
2.5
CHAPTER III RESEARCH METHOD
3.1
Research Design...............................................................................
49
3.2
The Data and Source of Data .............................................................
50
3.3
The Instrument of Data Collection.....................................................
50
3.4
The Technique of Collecting Data .....................................................
50
3.5
The Technique of Analyzing the Data................................................
51
3.6
The Trustworthiness of the Study ......................................................
52
CHAPTER IV DATA ANALYSIS, FINDINGS, AND DISCUSSION
4.1
Data Analysis ....................................................................................
vi
55
4.1.1 Mapping of Source and Target Domain in Manyapai Boru.......
56
4.1.2 Mapping of Source and Target Domain in Martahi Boru..........
58
4.1.3 Mapping of Source and Target Domain in Makkobar Boru ......
61
Metaphor Conceptualization ............................................................
63
4.2.1 Human Relationship ................................................................
61
4.2.2 Desires.....................................................................................
68
4.2.3 Morality...................................................................................
70
4.2.4 Communication .......................................................................
71
4.3
Types of Metaphor ............................................................................
72
4.4
Findings ............................................................................................
77
4.5
Discussion .........................................................................................
78
4.2
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1
Conclusion ........................................................................................
81
5.2
Suggestions ...........................................................................................
82
REFERENCES .............................................................................................
84
APPENDICES..............................................................................................
85
vii
LIST OF TABLES
Page
Table 1. Percentage of Source Domain in Manyapai Boru ...........................
56
Table 2. Percentage of Target Domain in Manyapai Boru ............................
57
Table 3. Percentage of Source Domain in Martahi Boru ..............................
59
Table 4. Percentage of Target Domain in Martahi Boru ...............................
60
Table 5. Percentage of Source Domain in Makkobar Boru ...........................
61
Table 6. Percentage of Target Domain in Makkobar Boru............................
62
v
LIST OF APPENDICES
Appendix
Page
1. Source and Target Domain in Manyapai Boru .................................. 85 – 86
2. Source and Target Domain in Martahi Boru ..................................... 87 – 88
3. Source and Target Domain in Makkobar Boru .................................. 89 – 90
4. Metaphorical Conceptualize............................................................. 90 – 98
5. Percentage of metaphor in Manyapai Boru...................................... 99
6. Percentage of metaphor in Martahi Boru......................................... 100-101
7. Percentage of metaphor in Makkobar Boru..................................... 102
v
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Language as a purely human being and non-instinctive method of
communicating ideas, emotion and desires by means of voluntarily produced
symbols (Sapir,1921). The communicating idea, emotion and desires are delivered
in communication, writtenly or spokenly. Both ways have the same aim,
understanding. When there is an absence of an experience about the material
being interected, the misunderstanding will occur. It shows that the understanding
is the purpose of communication.
Talking about communication understanding, it means it is talking about
meaning understanding. Talking about meaning, there are some aspects that
influence meaning, one of them is culture. The relationship between language and
culture is deeply rooted (Leviredge, 2010).
The meaning of a language can be changed in different culture. So,
cultural understanding is very significant to the language meaning.
Communication is the process of transmitting meaningful symbols
between individuals William as quoted by Hikmat (2010). It shows that
communication process refers to understanding between speakers and listeners. It
is a successful communication when the listeners understand what speakers mean.
To understand it, it needs to know the meaning of idea that is being transferred.
Monoton as system is not a condition in communication, it is caused
communication functions as a mechanism to run authority, not a formula
(Shachter as quoted by Hikmat, 2010). The variety of the mechanism lead to the
variety of transferring idea.
In delivering meaning, it can be found some phenomenons. These occur
when there is no word to use as the word to express it. So, metaphorical
expression is used as an alternative expression. The use of the words cannot be
directly understood by others. The exprerience about the expressions plays as
important role. So, the useage metaphor can be said as the product of habitual. So,
the habitual expressions potentially are metaphorical expressions. Unconciousness
of using them as a habit leads to the typical expressions. In other word, the
metaphor expression that is being used make as typical words in their culture.
Since several meanings have uncovered expresssion material in
communication, it can be as one of the reasons in using metaphorical expresssion
in communication. The similarities of experience about uncover meaning will be
as a conditioned in expressing it. It shows that the meaning of metaphor can be the
result of an implicit comparison between two ideas such as similarity of
characteristics, qualities, attributes can be used as the comparison. It means that
there are some elements that covered in using metaphorical expression, as
Richards (1996) quoted by Cruse (2000) says that vehicle, tenor and ground are
three elements in constituting a metaphor. Vehicle
is the item(s) used
metaphorically, tenor is the metaphorical meaning of vehicle and the basis for the
metaphorical extension, essentially the common elements of meaning, which is
licence the metaphor is called as ground. For example; ‘His father is a
Robinhood’; the tenor is ‘His father’ and ‘Robinhood’ is vehicle. To know the
ground of this metaphor can be seen by analyzing the analogy and similarities
between his father and Robinhood in society. It is known that Robinhood is a
legend in England who always helped poor people. So, the ground of this
metaphor is his father always helps poor people in their village or environment.
The purpose of using the metaphorical meaning is also to be polite the
expressions. The politeness commits in using the similarities of the idea being
compared. The diversity of politeness concept makes the metaphorical expression
becomes different in different culture. For example; in giving some advises to the
new couple in cultural ceremony. The advices are transferred through a speech. In
speech, the speaker will involve several thing that used as a metaphorical
expressions, living or dead thing. The use of metaphor in culture refers to the
language politeness.
The language being used is cultural language that refers to the cultural
understanding. To understand them, it is needed to know the cultural meaning.
Cultural meaning refers to the metaphorical meaning. It shows that cultural
understanding plays important role in cultural ceremony understanding in order to
understand the meaning. To understand the metaphorical meaning, in cultural
situation, it needs to know the concept of metaphorical meaning. The concept of
the metaphorical meaning in every language must be different. It makes the
metaphorical expressions must be different from one culture to other cultures.
Batak Angkola is one of the ethnics in North Sumatera. Batak Angkola
people still maintain their cultural tradition. One of them is wedding ceremony.
The wedding ceremony will be held in the house of man and girl. Firstly in girl’s
house then in man’s house. Wedding ceremony in this ethnic, has own typicality.
Batak Angkola wedding tradition has procedural steps; manyapai boru (asking
girl to marry with), patimbang barang (engagementday), mangalehen mangan
pamunan (to feed the girl for the last time by her parents ceremonically before
leaving the house), martahi pabagasboru (a family discussion), mangumpar ruji
(process of giving marriage conditions over to the girl family), horja pabuat boru
(wedding ceremony at girl’s house), mangupa (giving some marriage advices)
(Siregar and Ritonga, 1985).
In those steps it cannot be avoided using language. The existance of
language can be seen in oral and written communication, even in semiotic way.
Wedding ceremony in Batak Angkola people is a proccess of giving advices to the
new couple in facing life together. There are some elements of society that
involved in this process; Suhut (house owner and their siblings), Kahanggi (same
surname but not sibling), Anak Boru (the Suhut’s married sister family, married to
daughter’s family)Hatobangon ( a person who will be as the leader of a surename
in a village with several conditions). Harajaon (an element of society that hold the
top level in society).
Every society element in Batak Angkola wedding ceremony will has a
chance to give some advices to the new couple. Here are two pieces examples in
the manyapai boru (marriage proposal) process:
a. Jadi dipangido roha nami anso martoruk ni abara nian hamu sian
bagason laho mangalehen na hami pangidoi
b. Madung tangkas do ditanda hamu hami, angke anak nimanuk munu
do hami
Both utterances above are utterances which are produced in manyapai
boru (marriage proposal). The purpose of utterances above are uttered to ask
permision to the girl’s parent to marry their daughter. Both utterances above
consist of the metaphor. The metaphors in the both utterances can be seen in
underlined and bolded written style.
First utterance Jadi dipangido roha nami anso martoruk ni abara nian
hamu sian bagason laho mangalehen na hami pangidoi, is an utterance to propose
a girl to her parents. Martoruk ni abara refers to the human body domain (source
domain ) and the target domain is (human relationship). It shows that the body
movement is the part of the honour.
Second utterance “Madung tangkas do ditanda hamu hami, angke anak
nimanuk munu do hami is uttered to introduce ourself as a reinforcement to the
marriage proposal. When it is analysed analogically,”we” and
“chick”, is
possibily the way to care someone, when we have a chick we will feed it, we will
guide it to its burns, every day we take care of it. When it is related to the source
and target domains, it shows that the source domain is animal and the target
domain is human relationship. It means that there is a close relationship between
them with different status in cultural activities.
Metaphor is also can be found in martahi boru (discussion process),
where it is also as one of the steps in preparing wedding ceremony in Batak
Angkola culture.This process refers to the exchange opinions and also giving
sugestions. It means it can be called as cultural communication or cultural
conversation. The use of polite language leads to the metaphorical expressions. It
can be found metaphorical expressions, such as;
Baen na marpungu pe hita di bagas on, ima hami na giot mangido
gogo tu gaja,dohot mangido sora tu onggang
This utterance ”Baen na marpungu pe hita di bagas on , ima hami na giot
mangido gogo tu gaja is a polite utterence which is uttered in discussion process
to every body who are involved in the discussion process. If the bold and italic
words are analysed, it can be found that “strength” means refers to the physical
action, and elephant is the strongest animal for Batak Angkola people. It shows
that the purpose of this expression is to ask help for the people prepare the
wedding ceremony because the ceremony cannot be done by themselves so they
needs help from other people. When it is related to the source and target domain
of metaphor, gajah refers to the animal as source domain and desire as the target
domain. While in term, nagiot” mangido sora tu onggang”, the meaning is the
same with “mangido gogo tu gaja”, that is asking for a help but the commodity
is different. This expression refers to the opinions, suggestions and critics. The
word sora“Voice” refers to the verbal and onggang“Hornbill” is a kind of birds
that can produce a load voice so the voice that can be heard by other people. It
can be concluded that this expression means to ask opinions, suggestions and
criticisms in preparing the wedding ceremony. It has the same domain as before,
the source domain is animal and the target domain is desire.
After having discussion about the wedding ceremony preparation, in this
culture there is a part that every people has position in that ceremony have a
chance to give advice to the new couple which is called as “makkobar boru”
(giving advices in wedding ceremony). Since they are still “green” in this
situation, it becomes a reason to give them some advices.
In this process, metaphorical expression also can be found,for example,
Mudah-mudah tibu ma mardakka abara munu. This expression literally means “
branch”. A tree if hasnew branch it means the tree
grow well. Related to
expression it means as a pray for the bridegroom to have children as soon as after
they get married. If it is related to the cultural context, it means to have
generation. In Batak Angkola culture, generation is a prestige. It can be seen from
the metaphor expression anakki do hamoraon di au. It means the most important
one in a family is generation. When it is related to the domain, so it can be found
that the source domain is human body and the target domain is human
relationship.
The diversity of metaphorical expressions in Batak Angkola wedding
ceremony makes the writer interested to investigate the meaning of metaphorical
expression in manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony. In line with what Stern (2000) tells that one of the interesting topic to
be discussed is about metaphor. Metaphor is an interesting topic to be discussed
because it bears on issues or questions based on the field which is intrinsically
meaningful. In another statement Kronfeld (1980) and Sweetser (1992) state that
theories of metaphor are often a function of their author’s examples. This
explanation then lead the people to have futher research why metaphor should be
choosen in oral and written communication
1.2 The Scope of the Study
Since there are some steps in Batak Angkola wedding ceremony, this
study is only focused on conceptual of source and target domain of metaphors
used in manyapai, martahi and makkobar boru texts in Batak Angkola wedding
ceremony. The reason to choose three processes are caused by possibility to find
the big numbers of metaphor expressions are more potential.
This study, specifically to view that metaphor is a cognitive phenomenon,
rather than a purely lexical one; second, the view that metaphor should be
analysed as a mapping between two domains; and third, the notion that linguistic
semantics is experientially grounded. These conceptual metaphors are investigated
in message part of the manyapai, martahi and makkobar boru texts in Batak
Angkola wedding ceremony.
1.3 The Problems of the Study
Based on the background of the study, the problems to be investigated are
formulated as the following.
1. What are the sources and the target domains of metaphor used in
manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony?
2. What is the dominant source and the dominant target domain of metaphor
used in manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony?
3. How are the metaphors used to conceptualize the family of human
relationship, desires, morality and communication in manyapai, martahi
and makkobar boru in BatakAngkola wedding ceremony?
4. What types of metaphor are used in the manyapai, martahi and makkobar
boru in Batak Angkola wedding ceremony?
1.4 The Objectives of the Study
The objectives of this study are to answer the research questions,
especially concerning questions in manyapai, martahi and makkobarboru texts of
Batak Angkola wedding ceremony. To be more specific, the objectives of the
study are:
(1) to investigate the sources and target domains used in
the manyapai,
martahi and makkobar boru texts in Batak Angkola wedding ceremony.
(2) to elaborate the dominant source and the dominant target domain used in
manyapai, martahi and makkobar boru texts in Batak Angkola wedding
ceremony.
(3) to describe the conceptualitation of the family or human relationship,
desires, morality and communication in the manyapai, martahi and
makkobar boru texts in Batak Angkola wedding ceremony.
(4) to elaborate the types of metaphor in the manyapai, martahi and
makkobar boru texts in Batak Angkola wedding ceremony.
1.5 The Significance of the Study
Findings of the study are expected to be relevant and useful
theoretically and practically. Theoretically, the findings of this study is to justify
that there is a significant relation between language and culture towards meaning,
Practically, the findings are expected to be useful for; (1) Batak Angkola
people, as the actor of the Batak Angkola culture, to preserve and maintain
their cultural tradition, (2) local goverment as the reflection to preserve the
local tradition, (3) other culture actors as comparation, and (4) other researchers
who want to use the findings of this research as the references.
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81
WEDDING CEREMONY
A Thesis
By :
ANNI ZURAIDA
Registration Number : 8126112003
ENGLISH APPLIED LINGUISTIC STUDY PROGRAM
POSTGRADUATE SCHOOL
STATE UNIVERSITY OF MEDAN
2014
ABSTRACT
Anni Zuraida. Registration number:8126112003, Metaphorical Expressions In
BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic
Study Program. Postgraduate School. State University of Medan 2014.
This study was conducted to describe Metaphorical Expressions In “Batak
Angkola “Wedding Ceremony. The objectives of this study are 1)to investigate the
most common source domain used in the manyapai, martahi and makkobar texts
in Batak Angkola wedding ceremony, 2) to find out the dominant source and the
dominant target domain used in manyapai, martahi and makkobar boru texts in
Batak Angkola wedding ceremony 3) to describe the conceptualitation of the
family or human relationship, desires, morality and communication in the
manyapai, martahi and makkobar texts in Batak Angkola wedding ceremony, and
4) to elaborate the types of metaphor in the manyapai, martahi and makkobar
boru texts in Batak Angkola wedding ceremony.. The data which consist of
metaphor found in manyapai, martahi and makkobar boru expressions in
Batak Angkola wedding ceremony and were analyzed by using some steps as
normally applied in descriptive qualitative method. The instrument of data
collection in this research are tape recorder, video and camera. Tape recorder
was used to record the speakers utterances. that occur in manyapai, martahi and
makkobar boru texts expressions in Batak Angkola. There were three phases, they
are manyapai, martahi and makkobar phases. In manyapai, martahi and
makkobar boru in Batak Angkola wedding ceremony, the dominant source domain
is movement where it emphasizes polite manner, human relationship is
conceptualized based on the attitude, desire is conceptualized as plant, illness,
movement, and human body. morality is conceptualized as movement, plant,
animal, human body. Communication is conceptualized as building, plant,
movement, and illness. And In manyapai, martahi and makkobar boru in Batak
Angkola wedding ceremony, there are three types of metaphors, they are
conceptual metaphor, poetic metaphor, and conventional metaphor. It indicates
that in this culture, everything has own rules and procedures.
i
Abstrak
Anni Zuraida. Nomor registrasi:8126112003, Metaphorical Expressions In
BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic
Study Program. Postgraduate School. State University of Medan 2014
.
Penelitian ini dilakukan untuk menggambarkan ekspresi metafora dalam
Pesta Pernikahan Batak Angkola. Tujuan dari penelitian ini adalah 1) untuk
menyelidiki ranah sumber yang paling umum digunakan dalam manyapai,
martahi dan teks makkobar boru dalam upacara pernikahan Batak Angkola, 2)
untuk menemukan ranah sumber dan ranah sasaran yang dominan digunakan
dalam manyapai, martahi dan teks makkobar boru dalam upacara pernikahan
Batak Angkola, 3) untuk menggambarkan konseptualisasi keluarga atau
hubungan manusia, keinginan, moralitas dan komunikasi di manyapai, martahi
dan teks makkobar boru dalam upacara pernikahan Batak Angkola, dan 4) untuk
menguraikan jenis- jenis metafora dalam manyapai , martahi dan teks makkobar
boru dalam upacara pernikahan Batak Angkola . Data terdiri dari metafora yang
ditemukan di manyapai, martahi dan makkobar boru dalam upacara pernikahan
Batak Angkola dan dianalisa dengan menggunakan metode deskriptif kualitatif.
Alat pengumpulan data dalam penelitian ini adalah tape recorder, video dan
kamera. Tape recorder digunakan untuk merekam ujaran pembicara dalam
manyapai, martahi dan makkobar boru di Batak Angkola. Ada tiga langkah, yaitu
manyapai, martahi dan makkobar. Dalam manyapai, martahi dan makkobar boru
dalam upacara pernikahan Batak Angkola, ranah sumber yang dominan adalah
gerakan di mana ia menekankan cara yang sopan, hubungan manusia
dikonseptualisasikan berdasarkan sikap, keinginan dikonseptualisasikan sebagai
tanaman, penyakit, gerakan, dan tubuh manusia, moralitas dikonseptualisasikan
sebagai gerakan, tanaman, hewan, tubuh manusia. Komunikasi dikonseptualisasikan sebagai bangunan, tanaman, gerakan, dan penyakit. Dan Dalam manyapai,
martahi dan makkobar boru dalam upacara pernikahan Batak Angkola, ada tiga
jenis metafora, yaitu metafora konseptual, metafora puitis, dan metafora
konvensional. Hal ini menunjukkan bahwa dalam budaya Batak Angkola,
semuanya memiliki aturan dan prosedur sendiri.
ii
ACKNOWLEDGEMENT
All praise belong to Allah, who has commanded us to spread peace to all
mankind and also who gave health, chance and capability to the writer to finish
the thesis. May peace and blessing of Allah be upon Prophet Muhammad SAW
who introduced us good behaviours that conveyed linguistic.
First and foremost, my deepest gratitude goes to my advisers, Prof. Dr.
Busmin Gurning, M.Pd and Dr. Siti Aisyah Ginting, M.Pd, for the continuous
support, patience, understanding, encouragement, and suggestions in completing
this thesis.
I would like to extend my thanks to Prof. Dr. Busmin Gurning, M.Pd as
the Head of English Applied Linguistics Study Program, his secretary, Dr. Sri
Minda Murni, M.S, and the staff, Mr.Farid and all the lecturers that have given me
encouragement and a lot of experience and knowledge during my study especially
to Dr. Sri Minda Murni, M.S, Dr. Rahmad Husein, M.Ed, Mara Untung Ritonga,
M.Hum,Ph.D as the examiners for the valuable suggestions that have shaped up
this thesis.
I owe a special debt of gratitude and deep appreciation to Dra.Hj. Muksana
Pasaribu,MA as the head of Muhammadiyah University of South Tapanuli
Drs.Alinapiah Harahap,SH,MH, Drs. Putoro Dongoran,MHSyawaluddin,SP,M.Si,
Muhammad Darwis, M.Pd, Hj.SyulhennisariSiregar,S.Sos,S.Pd.,M.AP Zulkarnain
Hasibuan,SH,MH, Mukhlis,SP.,M.MA, Aisyah Nurmi, S.Pt.,M.Pt, Drs.Rawalan
Harahap Gaja,M.Pd, Abdul Rahman Siagian M.Hum and the staffs of UMTS that
i
give me suggestions and support. Also my best thanks to Robiul Harahap S.Sos,
as the village chief in Joring Natobang, Angkola Julu, Padangsidimpuan that had
given me the opportunity to do further study that resulted in this thesis.
I am also grateful to H.Pamusuk Harahap and his family, Mam Aisyah
Ginting and her family for contribution by giving me some books and supports to
finish this thesis. To my best friends, Erwin Azhari, Linni Rustina, Yusni Sinaga,
Sukatno, Siska, Fatma Raudah, Rudi Purwana, Rizky, Dewi and others. I am
indeed thankful for their unreserved support, I can pay them all nothing in return.
Finally, I special thanks to my husband, Dr.H.Burhaman Nasution for his
endless care, patience, love, tolerance, understanding and support me all the time.
My best thanks also to my lovely children Ali Sofyan, Ahmad Ramadhan,
Aprilyani and her husband, Nurmalia, Mutiara, Ina Namora, and Bona Tua. The
best thanks also goes to my brothers and sisters, my nieces and nephews,
grandchild, and for people who support me to finishing this thesis.
Finaly, the writer hope the readers to give any critic, respons, and any
corrections for the mistakes of this thesis. The writer realizes that this thesis is still
far from being perfect. May this thesis be useful and may it be one of the
references the next research and enhance our knowledge. May Allah SWT bless
us forever. Amin ya Rabbal ‘alamin.
Medan, Januari 2015
The writer,
Anni Zuraida
ii
TABLE OF CONTENTS
Page
ABSTRACT .................................................................................................
i
ACKNOWLEDGEMENT ............................................................................
iii
TABLE OF CONTENTS..............................................................................
v
LIST OF TABLE..........................................................................................
viii
LIST OF APPENDICES ...............................................................................
ix
CHAPTER I INTRODUCTION
1.1
The Background of the Study ............................................................
1
1.2
The Focus of the Study......................................................................
8
1.3
The Problem of the Study ..................................................................
9
1.4
The Objectives of the Study...............................................................
9
1.5
The Significance of the Study............................................................
10
CHAPTER II LITERATURE REVIEW
2.1
Meaning ............................................................................................
11
2.2
Branches of the Studying Meaning ....................................................
12
2.2.1 Lexical Semantics...................................................................
12
2.2.2 Grammatical Semantics ...........................................................
13
2.2.3 Logical Semantics....................................................................
13
2.2.4 Linguistic Pragmatics...............................................................
14
2.3
Metaphor ...............................................................................................
14
2.4
Conceptual Metaphor Domain ...........................................................
16
2.4.1 Common Source Domain in Metaphor .....................................
17
v
2.4.2 Common Target Domain in Metaphor......................................
23
Types of Metaphor .............................................................................
29
2.5.1 Conceptual Metaphor...............................................................
29
2.5.2 Poetic Metapohor.....................................................................
30
2.5.3 Conventional Metaphor...........................................................
32
2.5.4 Mixed Metaphor ......................................................................
32
2.6
Metaphor in Culture ..........................................................................
33
2.7
Batak Angkola Culture ......................................................................
34
2.7.1 Wedding Ceremony in Batak Angkola .....................................
34
2.7.1.1 Manyapai Boru .....................................................................
35
2.7.1.2 Martahi Boru ........................................................................
38
2.7.1.3 Makkobar Boru.....................................................................
41
2.8
Relevant Studies................................................................................
43
2.9
Conceptual Framework......................................................................
47
2.5
CHAPTER III RESEARCH METHOD
3.1
Research Design...............................................................................
49
3.2
The Data and Source of Data .............................................................
50
3.3
The Instrument of Data Collection.....................................................
50
3.4
The Technique of Collecting Data .....................................................
50
3.5
The Technique of Analyzing the Data................................................
51
3.6
The Trustworthiness of the Study ......................................................
52
CHAPTER IV DATA ANALYSIS, FINDINGS, AND DISCUSSION
4.1
Data Analysis ....................................................................................
vi
55
4.1.1 Mapping of Source and Target Domain in Manyapai Boru.......
56
4.1.2 Mapping of Source and Target Domain in Martahi Boru..........
58
4.1.3 Mapping of Source and Target Domain in Makkobar Boru ......
61
Metaphor Conceptualization ............................................................
63
4.2.1 Human Relationship ................................................................
61
4.2.2 Desires.....................................................................................
68
4.2.3 Morality...................................................................................
70
4.2.4 Communication .......................................................................
71
4.3
Types of Metaphor ............................................................................
72
4.4
Findings ............................................................................................
77
4.5
Discussion .........................................................................................
78
4.2
CHAPTER V CONCLUSIONS AND SUGGESTIONS
5.1
Conclusion ........................................................................................
81
5.2
Suggestions ...........................................................................................
82
REFERENCES .............................................................................................
84
APPENDICES..............................................................................................
85
vii
LIST OF TABLES
Page
Table 1. Percentage of Source Domain in Manyapai Boru ...........................
56
Table 2. Percentage of Target Domain in Manyapai Boru ............................
57
Table 3. Percentage of Source Domain in Martahi Boru ..............................
59
Table 4. Percentage of Target Domain in Martahi Boru ...............................
60
Table 5. Percentage of Source Domain in Makkobar Boru ...........................
61
Table 6. Percentage of Target Domain in Makkobar Boru............................
62
v
LIST OF APPENDICES
Appendix
Page
1. Source and Target Domain in Manyapai Boru .................................. 85 – 86
2. Source and Target Domain in Martahi Boru ..................................... 87 – 88
3. Source and Target Domain in Makkobar Boru .................................. 89 – 90
4. Metaphorical Conceptualize............................................................. 90 – 98
5. Percentage of metaphor in Manyapai Boru...................................... 99
6. Percentage of metaphor in Martahi Boru......................................... 100-101
7. Percentage of metaphor in Makkobar Boru..................................... 102
v
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Language as a purely human being and non-instinctive method of
communicating ideas, emotion and desires by means of voluntarily produced
symbols (Sapir,1921). The communicating idea, emotion and desires are delivered
in communication, writtenly or spokenly. Both ways have the same aim,
understanding. When there is an absence of an experience about the material
being interected, the misunderstanding will occur. It shows that the understanding
is the purpose of communication.
Talking about communication understanding, it means it is talking about
meaning understanding. Talking about meaning, there are some aspects that
influence meaning, one of them is culture. The relationship between language and
culture is deeply rooted (Leviredge, 2010).
The meaning of a language can be changed in different culture. So,
cultural understanding is very significant to the language meaning.
Communication is the process of transmitting meaningful symbols
between individuals William as quoted by Hikmat (2010). It shows that
communication process refers to understanding between speakers and listeners. It
is a successful communication when the listeners understand what speakers mean.
To understand it, it needs to know the meaning of idea that is being transferred.
Monoton as system is not a condition in communication, it is caused
communication functions as a mechanism to run authority, not a formula
(Shachter as quoted by Hikmat, 2010). The variety of the mechanism lead to the
variety of transferring idea.
In delivering meaning, it can be found some phenomenons. These occur
when there is no word to use as the word to express it. So, metaphorical
expression is used as an alternative expression. The use of the words cannot be
directly understood by others. The exprerience about the expressions plays as
important role. So, the useage metaphor can be said as the product of habitual. So,
the habitual expressions potentially are metaphorical expressions. Unconciousness
of using them as a habit leads to the typical expressions. In other word, the
metaphor expression that is being used make as typical words in their culture.
Since several meanings have uncovered expresssion material in
communication, it can be as one of the reasons in using metaphorical expresssion
in communication. The similarities of experience about uncover meaning will be
as a conditioned in expressing it. It shows that the meaning of metaphor can be the
result of an implicit comparison between two ideas such as similarity of
characteristics, qualities, attributes can be used as the comparison. It means that
there are some elements that covered in using metaphorical expression, as
Richards (1996) quoted by Cruse (2000) says that vehicle, tenor and ground are
three elements in constituting a metaphor. Vehicle
is the item(s) used
metaphorically, tenor is the metaphorical meaning of vehicle and the basis for the
metaphorical extension, essentially the common elements of meaning, which is
licence the metaphor is called as ground. For example; ‘His father is a
Robinhood’; the tenor is ‘His father’ and ‘Robinhood’ is vehicle. To know the
ground of this metaphor can be seen by analyzing the analogy and similarities
between his father and Robinhood in society. It is known that Robinhood is a
legend in England who always helped poor people. So, the ground of this
metaphor is his father always helps poor people in their village or environment.
The purpose of using the metaphorical meaning is also to be polite the
expressions. The politeness commits in using the similarities of the idea being
compared. The diversity of politeness concept makes the metaphorical expression
becomes different in different culture. For example; in giving some advises to the
new couple in cultural ceremony. The advices are transferred through a speech. In
speech, the speaker will involve several thing that used as a metaphorical
expressions, living or dead thing. The use of metaphor in culture refers to the
language politeness.
The language being used is cultural language that refers to the cultural
understanding. To understand them, it is needed to know the cultural meaning.
Cultural meaning refers to the metaphorical meaning. It shows that cultural
understanding plays important role in cultural ceremony understanding in order to
understand the meaning. To understand the metaphorical meaning, in cultural
situation, it needs to know the concept of metaphorical meaning. The concept of
the metaphorical meaning in every language must be different. It makes the
metaphorical expressions must be different from one culture to other cultures.
Batak Angkola is one of the ethnics in North Sumatera. Batak Angkola
people still maintain their cultural tradition. One of them is wedding ceremony.
The wedding ceremony will be held in the house of man and girl. Firstly in girl’s
house then in man’s house. Wedding ceremony in this ethnic, has own typicality.
Batak Angkola wedding tradition has procedural steps; manyapai boru (asking
girl to marry with), patimbang barang (engagementday), mangalehen mangan
pamunan (to feed the girl for the last time by her parents ceremonically before
leaving the house), martahi pabagasboru (a family discussion), mangumpar ruji
(process of giving marriage conditions over to the girl family), horja pabuat boru
(wedding ceremony at girl’s house), mangupa (giving some marriage advices)
(Siregar and Ritonga, 1985).
In those steps it cannot be avoided using language. The existance of
language can be seen in oral and written communication, even in semiotic way.
Wedding ceremony in Batak Angkola people is a proccess of giving advices to the
new couple in facing life together. There are some elements of society that
involved in this process; Suhut (house owner and their siblings), Kahanggi (same
surname but not sibling), Anak Boru (the Suhut’s married sister family, married to
daughter’s family)Hatobangon ( a person who will be as the leader of a surename
in a village with several conditions). Harajaon (an element of society that hold the
top level in society).
Every society element in Batak Angkola wedding ceremony will has a
chance to give some advices to the new couple. Here are two pieces examples in
the manyapai boru (marriage proposal) process:
a. Jadi dipangido roha nami anso martoruk ni abara nian hamu sian
bagason laho mangalehen na hami pangidoi
b. Madung tangkas do ditanda hamu hami, angke anak nimanuk munu
do hami
Both utterances above are utterances which are produced in manyapai
boru (marriage proposal). The purpose of utterances above are uttered to ask
permision to the girl’s parent to marry their daughter. Both utterances above
consist of the metaphor. The metaphors in the both utterances can be seen in
underlined and bolded written style.
First utterance Jadi dipangido roha nami anso martoruk ni abara nian
hamu sian bagason laho mangalehen na hami pangidoi, is an utterance to propose
a girl to her parents. Martoruk ni abara refers to the human body domain (source
domain ) and the target domain is (human relationship). It shows that the body
movement is the part of the honour.
Second utterance “Madung tangkas do ditanda hamu hami, angke anak
nimanuk munu do hami is uttered to introduce ourself as a reinforcement to the
marriage proposal. When it is analysed analogically,”we” and
“chick”, is
possibily the way to care someone, when we have a chick we will feed it, we will
guide it to its burns, every day we take care of it. When it is related to the source
and target domains, it shows that the source domain is animal and the target
domain is human relationship. It means that there is a close relationship between
them with different status in cultural activities.
Metaphor is also can be found in martahi boru (discussion process),
where it is also as one of the steps in preparing wedding ceremony in Batak
Angkola culture.This process refers to the exchange opinions and also giving
sugestions. It means it can be called as cultural communication or cultural
conversation. The use of polite language leads to the metaphorical expressions. It
can be found metaphorical expressions, such as;
Baen na marpungu pe hita di bagas on, ima hami na giot mangido
gogo tu gaja,dohot mangido sora tu onggang
This utterance ”Baen na marpungu pe hita di bagas on , ima hami na giot
mangido gogo tu gaja is a polite utterence which is uttered in discussion process
to every body who are involved in the discussion process. If the bold and italic
words are analysed, it can be found that “strength” means refers to the physical
action, and elephant is the strongest animal for Batak Angkola people. It shows
that the purpose of this expression is to ask help for the people prepare the
wedding ceremony because the ceremony cannot be done by themselves so they
needs help from other people. When it is related to the source and target domain
of metaphor, gajah refers to the animal as source domain and desire as the target
domain. While in term, nagiot” mangido sora tu onggang”, the meaning is the
same with “mangido gogo tu gaja”, that is asking for a help but the commodity
is different. This expression refers to the opinions, suggestions and critics. The
word sora“Voice” refers to the verbal and onggang“Hornbill” is a kind of birds
that can produce a load voice so the voice that can be heard by other people. It
can be concluded that this expression means to ask opinions, suggestions and
criticisms in preparing the wedding ceremony. It has the same domain as before,
the source domain is animal and the target domain is desire.
After having discussion about the wedding ceremony preparation, in this
culture there is a part that every people has position in that ceremony have a
chance to give advice to the new couple which is called as “makkobar boru”
(giving advices in wedding ceremony). Since they are still “green” in this
situation, it becomes a reason to give them some advices.
In this process, metaphorical expression also can be found,for example,
Mudah-mudah tibu ma mardakka abara munu. This expression literally means “
branch”. A tree if hasnew branch it means the tree
grow well. Related to
expression it means as a pray for the bridegroom to have children as soon as after
they get married. If it is related to the cultural context, it means to have
generation. In Batak Angkola culture, generation is a prestige. It can be seen from
the metaphor expression anakki do hamoraon di au. It means the most important
one in a family is generation. When it is related to the domain, so it can be found
that the source domain is human body and the target domain is human
relationship.
The diversity of metaphorical expressions in Batak Angkola wedding
ceremony makes the writer interested to investigate the meaning of metaphorical
expression in manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony. In line with what Stern (2000) tells that one of the interesting topic to
be discussed is about metaphor. Metaphor is an interesting topic to be discussed
because it bears on issues or questions based on the field which is intrinsically
meaningful. In another statement Kronfeld (1980) and Sweetser (1992) state that
theories of metaphor are often a function of their author’s examples. This
explanation then lead the people to have futher research why metaphor should be
choosen in oral and written communication
1.2 The Scope of the Study
Since there are some steps in Batak Angkola wedding ceremony, this
study is only focused on conceptual of source and target domain of metaphors
used in manyapai, martahi and makkobar boru texts in Batak Angkola wedding
ceremony. The reason to choose three processes are caused by possibility to find
the big numbers of metaphor expressions are more potential.
This study, specifically to view that metaphor is a cognitive phenomenon,
rather than a purely lexical one; second, the view that metaphor should be
analysed as a mapping between two domains; and third, the notion that linguistic
semantics is experientially grounded. These conceptual metaphors are investigated
in message part of the manyapai, martahi and makkobar boru texts in Batak
Angkola wedding ceremony.
1.3 The Problems of the Study
Based on the background of the study, the problems to be investigated are
formulated as the following.
1. What are the sources and the target domains of metaphor used in
manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony?
2. What is the dominant source and the dominant target domain of metaphor
used in manyapai, martahi and makkobar boru in Batak Angkola wedding
ceremony?
3. How are the metaphors used to conceptualize the family of human
relationship, desires, morality and communication in manyapai, martahi
and makkobar boru in BatakAngkola wedding ceremony?
4. What types of metaphor are used in the manyapai, martahi and makkobar
boru in Batak Angkola wedding ceremony?
1.4 The Objectives of the Study
The objectives of this study are to answer the research questions,
especially concerning questions in manyapai, martahi and makkobarboru texts of
Batak Angkola wedding ceremony. To be more specific, the objectives of the
study are:
(1) to investigate the sources and target domains used in
the manyapai,
martahi and makkobar boru texts in Batak Angkola wedding ceremony.
(2) to elaborate the dominant source and the dominant target domain used in
manyapai, martahi and makkobar boru texts in Batak Angkola wedding
ceremony.
(3) to describe the conceptualitation of the family or human relationship,
desires, morality and communication in the manyapai, martahi and
makkobar boru texts in Batak Angkola wedding ceremony.
(4) to elaborate the types of metaphor in the manyapai, martahi and
makkobar boru texts in Batak Angkola wedding ceremony.
1.5 The Significance of the Study
Findings of the study are expected to be relevant and useful
theoretically and practically. Theoretically, the findings of this study is to justify
that there is a significant relation between language and culture towards meaning,
Practically, the findings are expected to be useful for; (1) Batak Angkola
people, as the actor of the Batak Angkola culture, to preserve and maintain
their cultural tradition, (2) local goverment as the reflection to preserve the
local tradition, (3) other culture actors as comparation, and (4) other researchers
who want to use the findings of this research as the references.
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