THE ROLE OF DAYOK NA BINATUR IN SIMALUNGUN WEDDING CEREMONY.

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THE ROLE OF DAYOK NA BINATUR IN SIMALUNGUN

WEDDING CEREMONY

A THESIS

Submitted to the English and Literature Department Faculty of Languages and Arts UNIMED as a Partial Fulfillment of the Requirements for

the Degree of Sarjana Sastra

By:

AGATHA CRISTY YESSHINTA PURBA

Registration Number. 2103220004

ENGLISH AND LITERATURE DEPARTMENT

FACULTY OF LANGUAGES AND ARTS

STATE UNIVERSITY OF MEDAN

2014

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ACKNOWLEDGEMENT

Thankful to God for blessings, mercy, guidance, strength, and help which have been given to her so she can finish this Thesis well.

This Thesis was written in order to fulfill one of the requirements to obtain the degree of Sarjana Sastra in English Department of Faculty of Languages and Arts, State University of Medan.

In the completion of this Thesis, the writer was greatly indebted to many people which without their help; she will not be able to complete this Thesis properly. Therefore, on this occasion the writer would like to express her gratitude and appreciation to:

 Prof. Dr. Ibnu Hajar Damanik, M.Si. as the Rector of State University of Medan.

 Dr. Isda Pramuniati, M.Hum. as the Dean of Faculty of Languages and Arts, State University of Medan.

 Prof. Dr. Hj. Sumarsih, M.Pd. as the Head of English Department, Rika, S.Pd., M.Hum. as the Secretary of English Department, Dra. Meisuri, MA. as the Head of Non-Educational English Program, and Dra. Masitowarni Siregar, M.Ed. as the Head of Educational English Program.

 Prof. Dr. Lince Sihombing, M.Pd. as the Writer’s Thesis Supervisor and Academic Counselor.

 Dra. Sri Juriaty Ownie, M.A., Dra. Tjut Ernidawaty, M.Hum., and

Dra. Yunita Agnes Sianipar, M.Hum., as the Examiner.

 All Lecturers of English Department for lessons, advices and useful knowledge.

 The best family of the author, the truly inspiring number one man, her Dad, Stephanus Purba, SE., her Mom, Dortina Sipayung, S.Pd., her Sisters Agnes Christina Yolanda Purba, Amd and Ary Citra Yasmine Purba., and her Brother Andro Clift Yansen Purba thank you for your silent prayers and support me all the way.

 The writer’s special alphabet: Mariati Sembiring, Jaka Sampoerna, Ati Limbong, Veni Sitanggang, Widoro Pardosi, Fia Sembiring, My cousin: Senni Rajagukguk, Tari Purba, Tasya Rajagukguk and Oces Berutu who have given me pray, love madness, happiness, and real supports.

 All seniors and juniors in English Department who have helped her during the study and help her with her thesis, especially to Ina Ray

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iii

Patick, S.S., R Hadi Prabowo, S.S., It means a lot to her. All of the

writer’s friends inApplied Linguistics A and B 2010, thank you for the love and having a great time studying. She will be missing those memories.

 Mr. Hendra, Mr. Albert and Maam Euis for helping the writer in preparing the files for the purposes of this thesis.

 Everyone who has been involved directly or indirectly in the writing of this thesis that can not be mentioned one by one, and thanks for all the memories that the writer got during her study at her beloved campus. Thank you very much. May God bless us all, Amin.

Medan, September 2014 The Writer,

Agatha Cristy Yesshinta Purba NIM. 2103220004

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ABSTRACT

Agatha Cristy Yesshinta Purba. NIM 2103220004. The Role of Dayok Na

Binatur In Simalungun Wedding Ceremony. A Thesis. English Department,

Faculty of Languages and Arts, State University of Medan 2014.

Paper entitled "The Role of Dayok Na Binatur In Simalungun Wedding Ceremony" contains about understanding of the Simalungun Batak people reason use chicken or Dayok in a wedding ceremony as a symbol of blessing given by hula-hula and the bride's parents to the couple. And found some roles of giving dayok and their functions. There are some rules and proverbs position used when delivering dayok follow Simalungun Batak philosophy. The purpose of this paper work is to provide insight to the people especially the young generation all about the culture and philosophy of Simalungun Batak and no longer ask why dayok is worth its value to the Batak. For help writing a paper this work, the authors find information by reading books and various sources related to the topic.

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Page

ABSTRACT ... i

ACKNOWLEDGMENT ... ii

TABLE OF CONTENTS ... iv

LIST OF TABLE ... vi

LIST OF APPENDICES ... vii

CHAPTER I. INTRODUCTION ... 1

A. Background of t he Study ... 1

B. The Problem of the Study ... 3

C. The Objective of the Study ... 4

D. The Scope of the Study ... 4

E. The Significance of the Study ... 4

CHAPTER II. REVIEW OF LITERATURE ... 6

A. Pragmatics ... 6

B. Cooperative Principle ... 7

C. Types of Maxim ... 8

1. Maxim of Quantity ... 8

2. Maxim of Quality ... 9

3. Maxim of Relation ... 10

4. Maxim of Manner ... 10

D. Violation of Maxim ... 11

1. Violation of Maxim of Quantity ... 12

2. Violation of Maxim of Quality ... 13

3. Violation of Maxim of Relation ... 14

4. Violation of Maxim of Manner ... 14

E. Humor ... 15

F. Television Programs ... 18

G. Sitcom ... 20

1. Awas Ada Sule ... 22

H. Relevant Studies ... 23

I. Conceptual Framework ... 23

CHAPTER III. RESEARCH METHOD ... 25

A. Research Design ... 25

B. Data and Source of Data ... 25

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2. Source of Data ... 26

C. Technique for Collecting Data ... 26

D. Technique for Analyzing Data ... 27

CHAPTER IV. DATA AND DATA ANALYSIS ... 28

A. The Data ... 28

B. The Data Analysis ... 28

C. Research Findings ... 39

D. Discussion ... 40

CHAPTER V. CONCLUSIONS AND SUGGESTIONS ... 41

A. Conclusions ... 41

B. Suggestions ... 42

REFERENCES ... 43

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LIST OF PICTURE

Page

Picture 4.1 Dayok Na Binatur ... 31

Picture 4.2 Head ‘ulu’ ... 32

Picture 4.3 Neck ‘borgok’ ... 33

Picture 4.4 Rempelo ‘Dekke Bagas’ ... 33

Picture 4.5 Breastbone ‘Tuppak’ ... 34

Picture 4.6 Groin ‘Tulan Bolon’ ... 35

Picture 4.7 Chicken Thigh ‘Tulan Parnamur’ ... 35

Picture 4.8 Chicken Claw ‘Kais-Kais’ ... 36

Picture 4.9 Wing ‘Habong’ ... 37

Picture 4.10 Egg Cell ‘Tuahni’ ... 37

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

vii 

LIST OF APPENDICES

Page

APPENDIX A. Script from3 Simalungun Wedding Ceremony……….45

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CHAPTER I

INTRODUCTION

A. The Background of the Study

Human use language as a tool of communication to convey uttered meaning by a person to another one either in written or spoken language. Language is a complex symbolic system that people use to communicate and to transmit culture (Wadsworth, 2007:8). Culture is “Everything that people have, think, and do as member of society” (Ferraro, 2003). Cultural values as national identities should be maintained so that the identity and character of the nation can be found in the culture.

Culture is all the actualization and the overall results of thought (logic), feelings (aesthetics) and willingness (ethics) as the fruit of the efforts of the favour in managing copyright, taste and cultural works to realize the intention and interaction of cultures and cultural products spiritual material. According to the experts that every culture is generally at least consists of three forms: the first form of culture idea of a set of ideas that are often called the complex notion. Second, existed as the number of patterned behavior called complex activities. Third, the existence of culture as a collection of objects and the meaning of America called the work culture.

A culture is one of Indonesian’s heritages that must be kept. As an

archipelago country, Indonesia is a country which is rich with culture and custom as heritage that spread from Sabang to Merauke. There are many islands and tribes in Indonesia with different customs, cultures and languages. Every tribes

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has it is own uniqueness and it is preserved until now. For example, in North Sumatra there are many tribes. One of them is Simalungun Batak who has many kinds of ceremony, such as birth, mourning, and etc. Culture and custom that are always different from one province to another province have a special characteristic for every region in Indonesia. Culture results may be crafts, songs, dances, clothes, food and so forth.

Similarly with Simalungun people, they use Dayok Na Binatur (cooked chicken) as their traditional food (Japiten, 2001:24-25). Dayok Na Binatur has meaningful cultural and ritual for Simalungun people. This food has many messages or advice for those who will be given the food, for example: in order to occupy the position and perform their duties full as father, mother, son, etc.

Dayok Na Binatur is serving dishes made from chicken meat. Beside serve as a side dish this food has a very important function especially for Simalungun people. Dayok Na Binaturis always presented in a traditional ceremony every Simelungun. Actually, this food serve in some ceremonies, likes: dead, birth, enter a new house and wedding (Marhajabuan). Dayok or chicken has a natural attitude consistent in time, willing to sacrifice and tolerant of others with crows awaken people to signify the start of the activities of life.Simalungun people choose rooster as the main ingredient of their traditional foods, because the rooster as a symbol of gallantry, strength, spirit, work hard, never give up, and dignity.

In the ritual of Simalungun Batak wedding ceremony commonly use some signs form of object which has a meaning. The sign might be a symbol, index, and icon. One of the sign most interest to write is chicken or Dayok Na

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Binatur. Dayok Na Binatur used to apply as a symbolic from hula-hula and

bride’s parent that deliver to a bride as expectation, as a blessings prayer, and as a

petition.

This food usually given as thanksgiving to God for all that they have.

When giving this food the giver saying: “Sai andohar ma songon paraturni Dayok

Na Binaturon ma hagolohan pakkon pikiran nasiam (we hope your life like this Dayok Na Binatur on your mindset). In Simalungun culture, people whocan give Dayok Na Binatur are people who are married. The first give Dayok Na Binaturis

the groom’s parents to that couple, the bride’s parents to that couple and their

uncle to that couple. In wedding ceremony, chicken or dayok na binatur used to applied as a symbolic from hula-hula and bride’s parents that deliver to a bride as expectation, as a blessings prayer, and as a petition.

The topic of this paper has been consciously and carefully choosen for some reasons: Firstly, the writer wants to introduce the writer’s custom to other tribe. Secondly, the writer is very interested in the marriage tradition of Batak people which is done from many years ago, and it is still happens until now, although it has been changed from the original. Lastly, the writer hopes that she can enrich her culture know ledge about Indonesian culture, especially her culture by writing this topic, and this paper can be useful for the reader.

For the writer, describing of Dayok Na Binatur as a special food in every ceremonial is become something interest to be known and learn because public society moreover to young generation Simalungun Batak careless if Dayok Na

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Binatur that usually apply in some of ceremonial has many norm and rules to arrange their culture.So everyone who read this paper will understand and more aware about beliefs and tradition of Batak ethnic in our country.

One of the previous researches about Dayok Na Binatur was a study Falsafah Dayok Binatur pada masyarakat Simalungun (studi di pematang raya, kecamatan raya, kabupaten simalungun) (Sipayung, Swisty Rahyu, 2013). This thesis discussed about the background presenting of Dayok Binatur as Simalungun traditional food. In addition, there is a Simalungun public interest with chicken characteristic that can be used as rule of life, so that the Dayok Binatur is used as Simalungun traditional food and the social values in Dayok Binatur as Simalungun traditional food. In the end, the researchers concluded that Dayok Binatur serve asSimalungun traditional food because there are some of chicken characteristic that can be guided in people life.

Another previous research about Dayok Binatur was a study, titled was Makna Tanda Dalam Dayok Binatur (Sinaga, Juliati Stefana. 2010). This thesis discussed about the sign meaning of Dayok Binatur as a Simalungun traditional food symbol. Sign in Dayok Binatur has unique look, social value, and very important meaning, likes: the representation and interpretation Dayok Binatur. In sign term was found some meaning, likes: ’ulu’ (chicken head), ’tuppak’ (split breast)’borgok’, (chicken neck) ’tulan bolon’, (whole chicken leg)’tulan

parnamur’, (drummstick)’habong’, (chicken wing)’habong’, (chicken claw)’kais

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B. The Problems of the Study

Based on the background of the study above, the problems of the study are formulated as follows:

1. What languages convey when giving Dayok Na Binatur to bridegroom in Simalungun Wedding Ceremony?

2. What are the utterances meaning when convey Dayok Na Binatur to bridegroom in Simalungun Wedding Ceremony?

3. What are the social values of giving Dayok Na Binatur?

C. The Objectives of the Study

Related to the problems of the study, the objectives of this study are:

1. To know the language that use when giving Dayok Na Binatur in Simalungun Wedding Ceremony.

2. To know the utterance meaning when give Dayok Na Binatur for bridegroom in Simalungun Wedding Ceremony.

3. To know the social values of Dayok Na Binatur.

D. The Scope of the Study

The scope of the study is necessary to lead the readers in recognizing that study. That is why the scope of the study must be limited. This study is limited to the role of Dayok Na Binatur as a traditional in Simalungun wedding ceremony.

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E. The Significances of the Study

The study that is designed to discover some intended results should have some significance. In this study, it is hoped that it will give some relevant contribution to:

1. For Simalungun young people, to be responsible to preserve Dayok Na Binatur as a Simalungun traditional food symbol in Simalungun.

2. Other researcher, this research will be useful as a relevance of study. a. Practically, this research finding useful for:

1) Those who are interested about Dayok Na Binatur in Simalungun Wedding Ceremony.

2) As a device to maintain Simalungun’s culture from extinction.

3. To enrich student’s knowledge, especially students who learn English

literature and language.

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CHAPTER V

CONCLUSIONS AND SUGGESTIONS

A. Conclusions

Dayok Na Binatur is serving dishes made from chicken meat. Beside serve as a side dish this food has a very important function especially for Simalungun people. Dayok Na Binatur has an important rolein theSimalungun culturenotonlyin weddingceremony, butin all simalungun ceremonies. Dayok or chicken has a natural attitude consistent in time, willing to sacrifice and tolerant of others with crows awaken people to signify the start of the activities of life. Simalungun people choose rooster as the main ingredient of their traditional foods, because the rooster as a symbol of gallantry, strength, spirit, work hard, never give up, and dignity. In the ritual of Simalungun Batak wedding ceremony commonly use some signs form of object which has a meaning. The sign might be a symbol, index, and icon. One of the sign most interest to write is chicken or Dayok Na Binatur. Dayok Na Binatur used to apply as a symbolic from hula-hula

and bride’s parent that deliver to a bride as expectation, as a blessings prayer, and

as a petition.

This food usually given as thanksgiving to God for all that they have.

When giving this food the giver saying: “Sai andohar ma songon paraturni Dayok Na Binatur on ma hagolohan pakkon pikiran nasiam(we hope your life like this Dayok Na Binatur on your mindset). In Simalungun culture, people who can give Dayok Na Binatur are people who are married. The first give Dayok Na Binatur is

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The reason for choosing chicken as Simalungun traditional food was related influenced by the natural resources surronding and condition area or Simalungun geographic areas located in, whichdominant is livestock and farming.Presentation dayok nabinatur intends to convey a message or admonished the people to be given food (dayok na binatur) is"Ase Lambin taratur tene ma pargoluhan haganupan songon paraturni Dayok na binatur on. (Hopefully our life as regular as this regular dayok na binatur) ". Social values in dayok na binatur are every people that receive this food, hopefully have a regular lfe or good life in their social life. Beside that dayok na binatur has some myth If you like cocks comb (Barimbing): have high rank and a great job, If you like head (ulu): smart guy but there are different opinions saying that if someone like chicken head, there are stubborn person, If you like wings (habong): nomands or traveler, If you like the claw (kais-kais): hardworking person, If you like the chest (tonton) or thigh (hae-hae), unpredictable person.

Besides the symbol of hope, dayok na binatur in adat ceremony is also a manifestaion of better life dream. It is hoped that the bride and the grrom may follow the way of chicken live or chicken characteristic in their environment. This kind of meaning expression is metaphorically implied in the way chicken live. Thus, the meaning of dayok na binatur in the ceremony is synonymous to the

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function of the symbol that is to has precious life and happy in union ever and forever.

B. Suggestions

This paper writing is not completely portraying the whole elements of wedding ceremony of Simalungun Batak Ceremony. Dayok na binatur delivery in traditional ceremony is just one among many adat materials performed in the ceremony performance. Because of that, this study is not perfectly described in terms of traditional ceremony. However, this study is providing a picture of Simalungun Batak in Wedding Ceremony especially about the meaning of dayok na binatur. So, the sense of traditional ceremony in terms of dayok na binatur delivery may give insights to those who want tostudy further about this. To say simply, this stusy can be used as refernce for further study of dayok na binatur in Simalungun batak wedding ceremony.

Simalungun Batak wedding ceremony is ussually a party of community among Batak. It strengthens togetherness and oneness as the way the chicken (dayok) live in their surroundings. It is indicating that human beings may learn about lives from other living creatures in this world. In doing so, the habit of looking deeply the things around us can be furether studied scientifically for us to understand and sharethe science for our own benefit and integrity from now on till next in the future.

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REFERENCES

Arikunto, Suharsimi. 1996. Prosedur penelitian suatu pendekatan praktek. Jakarta: Rineka Cipta.

Damanik, L. E. 2005. Agama dan Identitas Kelompok Etnik: Proses Identifikasi Identitas Kelompok Etnik Simalungun. Jurnal Antropologi Vol.1 No.2.

Ferraro, P. G. 2003.Classic Readings in Cultural Anthropology. Woodhaven, New York, United States.

Hasairin, A. 2010. Variasi, Keunikan dan Ragam Makanan Adat Etnis Batak Simalungun Suatu Kajian Prospek Etnobotani. Jurnal pengabdian kepada masyarakat Vol.16 No.59.

Koentjaraningrat. 2004. Manusia dan Kebudayaan di Indonesia. Jakarta: Djambatan.

Lingga, Andreas, S. 1996. Makanan Spesifik Simalungun. Pematang siantar

Moleong, Lexy. 2010. Metodologi Penelitian Kualitatif. Bandung: PT Remaja Rosdakarya.

Nanda, S. Warms, L. R. 2007.Cultural AnthropologyNinth Edition United State of America: Thomson Learning.

Sinaga, Stefana, J. 2010. Makna Tanda Dalam Dayok Binatur (Thesis). Faculty of Indonesian Literature: University of North Sumatra.

Sinaga, S. 2002. Adat Ni Simalungun, Pematang Siantar: Presidium Partuha Maujana Simalungun.

Sipayung, Swisty, R. 2013. Falsafah Dayok Binatur Pada Masyarakat Simalungun (Studi di Pematang Raya, Kecamatan Raya, Kabupaten Simalungun) (Thesis).Faculty of Social Sciences: The State University of North Sumatra.

Saragih, St. J. E. 1989.Kamus Simalungun Indonesia. Pematang Siantar: Percetakan Sekawan

Saragih, Sortaman. 2008. Orang Simalungun. Jakarta: CV CITAMA VOGORA. Sumbayak, J. 2001.Refleksi Habonaron Do Bona Dalam Adat Budaya

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B. The Problems of the Study

Based on the background of the study above, the problems of the study are formulated as follows:

1. What languages convey when giving Dayok Na Binatur to bridegroom in Simalungun Wedding Ceremony?

2. What are the utterances meaning when convey Dayok Na Binatur to bridegroom in Simalungun Wedding Ceremony?

3. What are the social values of giving Dayok Na Binatur?

C. The Objectives of the Study

Related to the problems of the study, the objectives of this study are:

1. To know the language that use when giving Dayok Na Binatur in Simalungun Wedding Ceremony.

2. To know the utterance meaning when give Dayok Na Binatur for

bridegroom in Simalungun Wedding Ceremony. 3. To know the social values of Dayok Na Binatur.

D. The Scope of the Study

The scope of the study is necessary to lead the readers in recognizing that study. That is why the scope of the study must be limited. This study is limited to the role of Dayok Na Binatur as a traditional in Simalungun wedding ceremony.

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E. The Significances of the Study

The study that is designed to discover some intended results should have some significance. In this study, it is hoped that it will give some relevant contribution to:

1. For Simalungun young people, to be responsible to preserve Dayok Na Binatur as a Simalungun traditional food symbol in Simalungun.

2. Other researcher, this research will be useful as a relevance of study. a. Practically, this research finding useful for:

1) Those who are interested about Dayok Na Binatur in Simalungun Wedding Ceremony.

2) As a device to maintain Simalungun’s culture from extinction. 3. To enrich student’s knowledge, especially students who learn English

literature and language.

(3)

CHAPTER V

CONCLUSIONS AND SUGGESTIONS

A. Conclusions

Dayok Na Binatur is serving dishes made from chicken meat. Beside serve as a side dish this food has a very important function especially for Simalungun people. Dayok Na Binatur has an important rolein theSimalungun culturenotonlyin weddingceremony, butin all simalungun ceremonies. Dayok or chicken has a natural attitude consistent in time, willing to sacrifice and tolerant of others with crows awaken people to signify the start of the activities of life. Simalungun people choose rooster as the main ingredient of their traditional foods, because the rooster as a symbol of gallantry, strength, spirit, work hard, never give up, and dignity. In the ritual of Simalungun Batak wedding ceremony commonly use some signs form of object which has a meaning. The sign might be a symbol, index, and icon. One of the sign most interest to write is chicken or

Dayok Na Binatur. Dayok Na Binatur used to apply as a symbolic from hula-hula and bride’s parent that deliver to a bride as expectation, as a blessings prayer, and as a petition.

This food usually given as thanksgiving to God for all that they have. When giving this food the giver saying: “Sai andohar ma songon paraturni Dayok Na Binatur on ma hagolohan pakkon pikiran nasiam(we hope your life like this

Dayok Na Binatur on your mindset). In Simalungun culture, people who can give

Dayok Na Binatur are people who are married. The first give Dayok Na Binatur is the groom’s parents to that couple, the bride’s parents to that couple and their

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uncle to that couple. In wedding ceremony, chicken or dayok na binatur used to applied as a symbolic from hula-hula and bride’s parents that deliver to a bride as expectation, as a blessings prayer, and as a petition.

The reason for choosing chicken as Simalungun traditional food was related influenced by the natural resources surronding and condition area or Simalungun geographic areas located in, whichdominant is livestock and farming.Presentation dayok nabinatur intends to convey a message or admonished the people to be given food (dayok na binatur) is"Ase Lambin taratur tene ma pargoluhan haganupan songon paraturni Dayok na binatur on. (Hopefully our life as regular as this regular dayok na binatur) ". Social values in dayok na binatur are every people that receive this food, hopefully have a regular lfe or good life in their social life. Beside that dayok na binatur has some myth If you like cocks comb (Barimbing): have high rank and a great job, If you like head (ulu): smart guy but there are different opinions saying that if someone like chicken head, there are stubborn person, If you like wings (habong): nomands or traveler, If you like the claw (kais-kais): hardworking person, If you like the chest (tonton) or thigh (hae-hae), unpredictable person.

Besides the symbol of hope, dayok na binatur in adat ceremony is also a manifestaion of better life dream. It is hoped that the bride and the grrom may follow the way of chicken live or chicken characteristic in their environment. This kind of meaning expression is metaphorically implied in the way chicken live. Thus, the meaning of dayok na binatur in the ceremony is synonymous to the

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function of the symbol that is to has precious life and happy in union ever and forever.

B. Suggestions

This paper writing is not completely portraying the whole elements of wedding ceremony of Simalungun Batak Ceremony. Dayok na binatur delivery in traditional ceremony is just one among many adat materials performed in the ceremony performance. Because of that, this study is not perfectly described in terms of traditional ceremony. However, this study is providing a picture of Simalungun Batak in Wedding Ceremony especially about the meaning of dayok na binatur. So, the sense of traditional ceremony in terms of dayok na binatur

delivery may give insights to those who want tostudy further about this. To say simply, this stusy can be used as refernce for further study of dayok na binatur in Simalungun batak wedding ceremony.

Simalungun Batak wedding ceremony is ussually a party of community among Batak. It strengthens togetherness and oneness as the way the chicken (dayok) live in their surroundings. It is indicating that human beings may learn about lives from other living creatures in this world. In doing so, the habit of looking deeply the things around us can be furether studied scientifically for us to understand and sharethe science for our own benefit and integrity from now on till next in the future.

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REFERENCES

Arikunto, Suharsimi. 1996. Prosedur penelitian suatu pendekatan praktek.

Jakarta: Rineka Cipta.

Damanik, L. E. 2005. Agama dan Identitas Kelompok Etnik: Proses Identifikasi Identitas Kelompok Etnik Simalungun. Jurnal Antropologi Vol.1 No.2.

Ferraro, P. G. 2003.Classic Readings in Cultural Anthropology. Woodhaven, New York, United States.

Hasairin, A. 2010. Variasi, Keunikan dan Ragam Makanan Adat Etnis Batak Simalungun Suatu Kajian Prospek Etnobotani. Jurnal pengabdian kepada masyarakat Vol.16 No.59.

Koentjaraningrat. 2004. Manusia dan Kebudayaan di Indonesia. Jakarta: Djambatan.

Lingga, Andreas, S. 1996. Makanan Spesifik Simalungun. Pematang siantar Moleong, Lexy. 2010. Metodologi Penelitian Kualitatif. Bandung: PT Remaja

Rosdakarya.

Nanda, S. Warms, L. R. 2007.Cultural AnthropologyNinth Edition United State of America: Thomson Learning.

Sinaga, Stefana, J. 2010. Makna Tanda Dalam Dayok Binatur (Thesis). Faculty of Indonesian Literature: University of North Sumatra.

Sinaga, S. 2002. Adat Ni Simalungun, Pematang Siantar: Presidium Partuha Maujana Simalungun.

Saragih, St. J. E. 1989.Kamus Simalungun Indonesia. Pematang Siantar: Percetakan Sekawan

Saragih, Sortaman. 2008. Orang Simalungun. Jakarta: CV CITAMA VOGORA. Sumbayak, J. 2001.Refleksi Habonaron Do Bona Dalam Adat Budaya

THE ROLE OF DAYOK NA BINATUR IN SIMALUNGUN WEDDING CEREMONY.