THE SOCIOCULTURAL VALUES IN SIMALUNGUN UPPASA.
ABSTRACT
Saragih, Santy Hotmaida. The Sociocultural Values in Simalungun Uppasa.
A Thesis. English Applied Linguistics Study Program.
Postgraduate School. State University of Medan. 2013.
The objectives of this qualitative research on the sociocultural values in
Simalungun Uppasa were intented to answer two questions, namely what are the
values in Simalungun Uppasa and why are the values coded in certain
terminologies in Simalungun Uppasa. The instruments used for data collection
were the written documents on Uppasa and interviewed three leaders of the
Uppasa custom. The data were collected by reading the documents on the
practices of Uppasa and interviewing three custom leaders men of Uppasa. As the
findings of the study, it is found the values in Simalungun Uppasa especially in
wedding ceremony which consist of educational, religious, social and personal
values in Simalungun Uppasa.
ACKOWLEDGEMENTS
Thanks to God the Almighty for His Mercy that this thesis has been wellcompleted. Numerous people have shown their profound assistance in framing up
of it, some deserve her very special gratitude.
First, a very special grateful is conveyed to Prof. Busmin Gurning, M.Pd,
as the first Adviser, for all his advice in improving the writing of this thesis.
Second, also a sincere gratitude is addressed to Prof.Tina Mariany Arifin, M.A.,
Ph.D as second Adviser for her great superiors especially in rearranging the
contents of this thesis, the critical views, comments, and suggestions for the
achievement of a standard format of a thesis. She has done her utmost and deserve
a very special gratitude. Third, thanks to all the examiners, Prof. Amrin Saragih,
M.A., Ph.D, Prof. Dr. Berlin Sibarani, M.Pd, and Prof. Dr. Lince Sihombing,
M.Pd. Fourth, a very special and deepest gratitude to her beloved parents
M.Saragih and R. br Purba, her lovely sister Elvi Dahniar Saragih, her brothers
Jahotman, John Evixon, Jaminsen Saragih, Eduward Haloho and all families by
their full support, care, love, and extra attention of completing this thesis.
A few words of thank you is intended to Marlindoaman Saragih, Indira
Gandhi Purba, Rita Hasibuan, Mardiani, Lulu, for being so helpful and friendly
for completing this thesis.
Medan, Januari 2013
Reseacher,
Santy Hotmaida Saragih
TABLE OF CONTENTS
Page
ABSTRACT .................................................................................................
i
ACKNOWLEDGEMENT ............................................................................
ii
TABLE OF CONTENTS ..............................................................................
iii
CHAPTER I
INTRODUCTION ...............................................................
1
1.1 The Background of the Study ........................................
1
1.2 The Problems of the Study ............................................
6
1.3 The Objectives of the Study ..........................................
7
1.4 The Scope of the Study .................................................
7
1.5 The Significances of the Study ......................................
8
REVIEW OF LITERATURE ...............................................
9
2.1 Sociolinguistics .............................................................
9
2.2.1 Verbal Skill ..........................................................
10
2.1.2 Speech Situation, Speech Event and Speech Act ...
11
2.1.2.1 Speech Situation .......................................
12
2.1.2.2 Speech Event ............................................
13
2.1.2.3 Speech Act ...............................................
14
2.2 The Background of Simalungun Region ........................
14
2.2.1 Geographical Setting ............................................
14
2.2.2 Simalungun People ..............................................
15
2.2.3 Simalungun Culture .............................................
16
CHAPTER II
2.2.4 Simalungun Language..........................................
18
2.2.5 Simalungun Batak Society ...................................
20
2.2.6 Simalungun Ethics ...............................................
22
2.2.7 Simalungun Batak Philosophy..............................
23
2.3 Uppasa in Simalungun Batak Society ...........................
24
2.3.1 Kinds of Uppasa in Simalungun..........................
25
2.3.2 Functions of Uppasa ............................................
30
CHAPTER III RESEARCH METHODOLOGY .........................................
32
3.1 Research Design………………………………………..
32
3.2 Sources of Data .............................................................
33
3.3 Object of the Research ..................................................
33
3.4 Technique of Data Collection ........................................
33
3.5 Instrument of Data Collection .......................................
34
3.6 Technique for Analyzing Data.......................................
34
3.7 Triangulation ................................................................
35
CHAPTER IV DATA ANALYSIS ............................................................
36
4.1 Data Analysis .................................................................
36
4.1.1 Educational Value ................................................
37
4.1.2 Religious Values ..................................................
40
4.1.3 Social Values .......................................................
42
4.1.4 Personal Values ...................................................
47
4.1.4.1 Politeness .................................................
47
4.1.4.2 The Truth .................................................
49
4.2 Discussion.....................................................................
51
CHAPTER V CONCLUSIONS AND SUGGESTIONS .............................
53
5.1 Conclusions ..................................................................
53
5.2 Suggestions ...................................................................
53
REFERENCES .............................................................................................
55
CHAPTER I
INTRODUCTION
1.1 Background of the Study
Language is a means of communication in social interactions. It plays a
great role in human life. It has various functions, such as to express ideas,
feelings, and desires, and most of human’s knowledge and culture stored and
transmitted through languages. It means that use language is used as a social
instrument to show the language users identity in a society.
There are many languages all around the world. They do not only vary
bilinear countries but also they vary within a country (Thomas & Waring, 1999:
9). The statement indicates that there are more than one language in a country for
example in Indonesia. Indonesia language is very important because of its
function as a national language. This function is needed to integrate many ethnic
groups in the country. Every ethnic group has its own language which is called the
local language or verna culars. Most of the Indonesian people use at least two
languages in their daily life, firstly, their mother tongue or the verna culars or it is
also called a local language and second is national language. They use national
language either in formal or informal situation. According ( Akdiah 1999: 5), the
local language functions a means of expansion of regional culture, so the local
language is also expected to develop regional culture.
Language is absolute for cultural development. It is a key to analyze the
culture of a particular society. In fact it is difficult to know and understand
a certain society without knowing or mastering the language since language is a
dominant part of a culture. Keller (1997: 97) states that language has enabled
people to store meanings and experiences and to pass this heritage on to new
generations. It means that language is used to convey a culture to a new
generation because culture as a tradition or custom that is inherited from one
generation to another. It is conveyed through languages as a tool of
communicationn. Language is the basis of all communication. Without language,
no culture in the society would be developed because people will lack a means
which they can express their ideas to one another.
Language can not be separated from human life because it plays an
important role in the process of social interaction. Through language, there
happens cooperation and interaction between people. Talk to our friends, families
and associates by using a language as a medium of communication though they
can use body language without language people cannot express their opinions,
ideas and their minds. All people in the society communicate and express their
feeling by using a language. Siburian (2002: 5) states the language cannot be
developed in a vacuum and there is no society alive without language. It means
that language is a resource that is available to everyone in a society can exist with
the presence of language.
Indonesia consists of many ethnic groups spreading from Sabang to
Merauke. One of them is Batak. Batak people are spreaded to Batak Toba,
Simalungun, Karo, Pakpak Dairi, and Batak Angkola Mandailing. Simalungun
Batak language is one of the ethnic languages in North Sumatera, the people of
7
Simalungun use language to communicate. Actually many Simalungunese still use
Simalungun Batak language in their daily speaking. Simalungun Batak Culture is
one of the Indonesia cultures. The effect of developing the Simalungun Batak
culture itself not only to enrich the varieties of Indonesian culture but also to
develop norms and qualities. Simalungun Batak language as a local language is
spoken not only in Pematang Raya, but also in out side of Pematang Raya. As a
native language,
Simalungun Batak Language has function as a medium of
communication among societies in social interaction occurs in the ceremony is
performed by using Simalungun Batak Language.
Language and culture are interlinked the practices of culture with the level
of the people. Learning process new forms by accumulating knowledge and skill,
for example performance of forms of expression. The process of seeking this form
does not mean that every procedural learning is always producing new forms that
are positive. Culture is all the actions and resuklts made by humans that give
meaning to the natural surroundings. In other words culture is a form of human
effort and results to maintain his/her life in the nature of reality with the power of
though (Poedjawajatna, 1987 : 138). Thus to be able to understand people, it is
important to understand the context. This is because the native carriers its
cultures. That is, culture is a dimension of live with human behavior. Humans are
born, grow and develop not only determined by the environment bur must be
supported culture. So closely the human relationship with their culture so that
human beings intrinsically called cultured. So the culture is everything related to
activities in life. Art is one of the elements of culture, the ability of a person or
8
group of people to create implus through one element senses or perhaps also
through a combination of various elements of the five senses taste touch
environment that will fine sense of birth and values of beauty. There was a work
of art. One of a kind of literary is an art in which there is an oral tradition. Oral
tradition is the ancestral customs and delivered orally transmitted from generation
to generatio. Oral tradition consist of several types, when exposed to still be
grouped in to shapes, such as the language of the people, foklore, poetry, and
songs (Danandjaya, 1984 : 22).
Masyarakat Simalungun memiliki salah satu tradisi lisan yang dapat dikelompokkan ke
dalam puisi yang panjang, yang dixebut Uppasa. Uppasa disusun oleh istilah – istilah
berirama dan diperkuat lagi oleh jumlah baris dan suku kata tertentu. Kata – kata yang
disusun dalam bentuk kalimat pada Uppasa tertentu , nilai – nilai puitis adalah filosopi
hidup,etika, kesopanan, hokum dan social. Uppsa lebih cenderung untuk meminta cita –
cita kehidupan, kekayaan, rasa hormat, umur panjang dan kemakmuran. Penggunaan
Uppasa dilakukan ketika upacara pernikahan tradisional berlangsung sebagai
komunikasi dan petisi kepada Tuhan. Suasana akan hidup ketika pembicara dari
kelompok yang menggunakan Uppasa lancar sambil menunjukkan dan memahami ritual
dengan benar. Budaya Simalungun adalah sopan santun dan kebiasaan itu adalah
karakteristik orang Simalungun yang dapat ditemukan pada upacara pernikahan,
kelahiran, kematian, mereka berbicara terikat budaya Simalungun dan norma budaya
yang berarti aturan berbicara dalam masyarakat tertentu.
Simalungun Batak community has one of the oral tradition which can be grouped into a
long poem,called Uppasa. Uppasa composed by these terms,rhyming and rhythmic and
amplified again by the numbers of rows and certain syllables. The words are arranged in
the form of the sentence on Uppasa contain the values to puitis, is the pyilosophy of life,
ethics, decency, law and social. Uppasa more likely to aks for the ideals of public life
every Simalungun batak, in the form happiness, wealth, respect, long life and prosperity.
Use of Uppasa done when the traditional wedding ceremmony took place as a
communications and petitions to God Almighty. The atmosphere will be live when the
speaker of the groups using Uppasa fluently and rhytmically while showing his skill as a
symbol of that group know and understand the rituals properly. Cultural in Simalungun
is manners and custom of a people, and it is a characteristics of Simalungun people on
marriage ceremonies, birth, death specially in “Uppasa“, going speech event of the party.
As the community in this thesis is Simalungun people, they talk bound to Simalungun
culture and norm. Culture means the habits in society and norm means the rules of
speaking in certain society.
9
It is impossible for any culture to exist if there is no society. In
sociolinguistic view, the unique relationship between culture and social group is
often described through a unique process between them that sometimes they have
the same strength. On one side, the development of attitude and social behaviour ,
always influenced by culture that is determined the attitude of the group of
society.
In Simalungun Batak language there are some ceremonies in that society,
such as death, birth, enter a new house, and wedding ceremony. The researcher
limit its research in the values Simalungun Uppasa, especially in Wedding
ceremony, the most important part in some one’s life. It is believed that when
someone get married so she/he will enter a new life. The wedding ceremony is
usually celebrated by inviting many people. That will be a long process with many
talks and discussion. In relation with the talk and discussion during wedding
ceremony, they use Simalungun Batak Language.
Some of the Simalungun cultures activities are tor-tor (uttering), while
dancing,
Uppasa
(proverbs),
tangis-tangis
(lamentations)
and
doding
(conducting), etc. One of them that is usually performed in wedding ceremony is
Uppasa which is just like as proverbs.
Uppasa is a poetic tradition. Through Uppasa, understand Simalungun
mind, identity, character, society and tradition. Uppasa may be well understood
describes the action norms of the Simalungun society. Which contain values,
namely social cultural values, values to which the groups members must agree to
fulfill the welfare of the groups.
10
In this research, the writer is very interested in the socio-cultural
performance of Uppasa which is always found in Simalungun Batak cultural
wedding ceremonies.
One of the uniqueness of Simalungun Batak culture is the beneficial or
soured intention of the giver. Otherwise, it would be a worthless gift. The
presentation
of
uloses
is
always
followed
by
enunciating
Uppasa.
That is the background of this research namely the values of Simalungun Batak
culture, as it is the researcher’s culture herself. When viewed from language use,
Uppasa is a poetic tradition and the researcher always observes, that is has been a
habit in each traditional ceremony in Simalungun Batak society, presenting ulos
which is followed by leading the Uppasa.
1.2 The Problems of the Study
As it has been stated previously, Batak people categorize Uppasa wedding
whit certain values such as ethics, religious, social, and educational. Here, it is
important to note that the scope of Uppasa is restricted to the Uppasa text. Text is
any linguistic unit which is functional in a context. Linguistic itself is any unit of
language such as a sound, word, phrase or group of words, clause, paragraph,
passage, book, etc.
Based on the background of the study, the the researcher formulates the
research problems in general question: “What are the sociocultural values based in
the Simalungun Uppasa”?
11
The problems of study are stated in the following :
1. What are the values of the Uppasa?
2. Why are the values coded in the Uppasa?
1.3 The Objectives of the Study
A research is designed to discover some results with some purposes. In
this research, it is hoped that the following objectives can be obtained, namely:
1. to find out the values of Simalungun Batak Uppasa in wedding ceremony.
2. to find out the values of Simalungun Batak coded in the uttered Uppasa
text in the wedding ceremony.
1.4 The Significances of the Study
The findings of this study have two general significances, theoretical and
practical significance.
From the theoretical view are :
1. it will develop the theory of speech acts.
2. As an idea for other researchers to investigate other values of Uppasa on
the wedding ceremony.
From the practical view are:
1. to educate Simalungun Batak people to understand more about the
practices of traditions especially the youngsters of Simalungun Batak
people particularly to appreciate their own culture.
12
2. to give an opportunity to other tribes to learn about the way of life on the
philosophy of Simalungun Batak people linguistically coded in Uppasa.
1.5 The Scope of the Study
This study deals with an investigation of the way the values concept of
Simalungun Batak linguistically realized in the Uppasa text uttered during the
wedding ceremony and the reason why the Uppasa realized the way they are.
13
CHAPTER V
CONCLUSIONS AND SUGGESTION
5.1 Conclusions
Based of the data analysis, the conclusions are presented in this following:
1. Uppasa Simalungun is one of the traditional culture that still exist admist the
Simalungun people and is practiced by the Simalungun people.
2.
Usually, the Simalungun people perform Uppasa when there is a culture
activity such as birth, wedding and death.
3.
The life philosophical (Habonaron do Bona) of the Simalungun Batak people
coded in the Uppasa wedding ceremony are to honor each other and to help
each other as well.
5.2 Suggestions
Language is assumed to be more effective and comfortable of the language
user understanding the function of the language itself to convey their feeling,
thoughts, one of them is by using values of Uppasa for marriage ceremony. It is
suggested the young generation of Simalungun Batak people to learn about how to
state Uppasa, at the wedding ceremony because up to now that Batak people are
able to use the Uppasa any time. For the reason, it should be better to see in using
the Uppasa custom thorugh this the following:
1.
Using cultural values of Uppasa in marriage ceremony.
2.
Enriching the use of words in Uppasa.
58
3.
Conforming the wishes of Uppasa to the new couple.
4.
Trying to memorize all the Uppasa in marriage ceremonies preventing form
ship of the tongue as if enriches the culture of Simalungun and reflects the
culture of Indonesia people as a whole. Simalungun people be know the
cultural of values in Uppasa in Simalungun marriage ceremony.
59
REFERENCES
Anderson, R. 1976. The Cultural Context: An Intriduction to Cultural
Anthropology. Massachusetts: Burgess Publishing Company.
Biklen, S.K & Bogdan, R.C. 1964. Qualitative Research for Education to Theory
and Methods. Boston:Allyn and Bacon.
Clifton, J.A. 1968. Cultural Anthropology: Aspirations and Approaches in
Introduction to Cultural Anthropology. Boston: Hougthton Miflin
Company.
Damanik, J. 1974. Jalannya Hukum Custom Simalungun. Medan: PD Aslan.
Elaine, C. 1982. Language. The Social Mirror. Rowley: Newburry House
Publishers.
Fishman, J.A. 1980. Sociolinguistics: A Brief
Massachussets: Newburry House Publishers.
Introduction.
Rowley,
Girsang, D. 1995. Ragam dan Ranggi Horja Custom Simalungun: Medan
Hymes, D. 1975. Foundations in Sociolinguistics. An Ethnography Approach.
Philadelphia: University of Pennsylvania Press.
Kartomihardjo, S. 1988. Bahasa Cermin Kehidupan Masyarakat. Jakarta.
Koentjaraningrat, 1983. Pengantar Ilmu Antropologi. Jakarta: Aksara Baru.
Partuha Maujana Simalungun, 2010. Buku Horja Custom Simalungun.
Pematangsiantar: Dinas Kebudayaan & Pariwisata Kab. Simalungun.
Purba, A. 2001. Kumpulan Uppasa dan Limbaga Simalungun
Purba, D.K & J.D. Purba. 1995. Sejarah Simalungun. Jakarta: Bina Budaya
Simalungun.
Saragih, J.E. 1989. Kamus Simalungun Indonesia. Pematangsiantar: Percetakan
Sakawan.
Saragih, J. 1979. The Impact of Christianization in Simalungun. North Sumatera
1903-1963. Unpublished Master’s Thesis. The University of Sydney.
Spradlay, J.P. 1981. Paricipant Observation. New York Reinhard and Winston.
60
Sumbayak, J. 2001. Refleksi Habonaron Do Bona dalam Custom Budaya
Simalungun.
Wardhaugh, R. 1986. An Introduction to Sociolinguistics. New York: Basil
Blackwell.
61
Saragih, Santy Hotmaida. The Sociocultural Values in Simalungun Uppasa.
A Thesis. English Applied Linguistics Study Program.
Postgraduate School. State University of Medan. 2013.
The objectives of this qualitative research on the sociocultural values in
Simalungun Uppasa were intented to answer two questions, namely what are the
values in Simalungun Uppasa and why are the values coded in certain
terminologies in Simalungun Uppasa. The instruments used for data collection
were the written documents on Uppasa and interviewed three leaders of the
Uppasa custom. The data were collected by reading the documents on the
practices of Uppasa and interviewing three custom leaders men of Uppasa. As the
findings of the study, it is found the values in Simalungun Uppasa especially in
wedding ceremony which consist of educational, religious, social and personal
values in Simalungun Uppasa.
ACKOWLEDGEMENTS
Thanks to God the Almighty for His Mercy that this thesis has been wellcompleted. Numerous people have shown their profound assistance in framing up
of it, some deserve her very special gratitude.
First, a very special grateful is conveyed to Prof. Busmin Gurning, M.Pd,
as the first Adviser, for all his advice in improving the writing of this thesis.
Second, also a sincere gratitude is addressed to Prof.Tina Mariany Arifin, M.A.,
Ph.D as second Adviser for her great superiors especially in rearranging the
contents of this thesis, the critical views, comments, and suggestions for the
achievement of a standard format of a thesis. She has done her utmost and deserve
a very special gratitude. Third, thanks to all the examiners, Prof. Amrin Saragih,
M.A., Ph.D, Prof. Dr. Berlin Sibarani, M.Pd, and Prof. Dr. Lince Sihombing,
M.Pd. Fourth, a very special and deepest gratitude to her beloved parents
M.Saragih and R. br Purba, her lovely sister Elvi Dahniar Saragih, her brothers
Jahotman, John Evixon, Jaminsen Saragih, Eduward Haloho and all families by
their full support, care, love, and extra attention of completing this thesis.
A few words of thank you is intended to Marlindoaman Saragih, Indira
Gandhi Purba, Rita Hasibuan, Mardiani, Lulu, for being so helpful and friendly
for completing this thesis.
Medan, Januari 2013
Reseacher,
Santy Hotmaida Saragih
TABLE OF CONTENTS
Page
ABSTRACT .................................................................................................
i
ACKNOWLEDGEMENT ............................................................................
ii
TABLE OF CONTENTS ..............................................................................
iii
CHAPTER I
INTRODUCTION ...............................................................
1
1.1 The Background of the Study ........................................
1
1.2 The Problems of the Study ............................................
6
1.3 The Objectives of the Study ..........................................
7
1.4 The Scope of the Study .................................................
7
1.5 The Significances of the Study ......................................
8
REVIEW OF LITERATURE ...............................................
9
2.1 Sociolinguistics .............................................................
9
2.2.1 Verbal Skill ..........................................................
10
2.1.2 Speech Situation, Speech Event and Speech Act ...
11
2.1.2.1 Speech Situation .......................................
12
2.1.2.2 Speech Event ............................................
13
2.1.2.3 Speech Act ...............................................
14
2.2 The Background of Simalungun Region ........................
14
2.2.1 Geographical Setting ............................................
14
2.2.2 Simalungun People ..............................................
15
2.2.3 Simalungun Culture .............................................
16
CHAPTER II
2.2.4 Simalungun Language..........................................
18
2.2.5 Simalungun Batak Society ...................................
20
2.2.6 Simalungun Ethics ...............................................
22
2.2.7 Simalungun Batak Philosophy..............................
23
2.3 Uppasa in Simalungun Batak Society ...........................
24
2.3.1 Kinds of Uppasa in Simalungun..........................
25
2.3.2 Functions of Uppasa ............................................
30
CHAPTER III RESEARCH METHODOLOGY .........................................
32
3.1 Research Design………………………………………..
32
3.2 Sources of Data .............................................................
33
3.3 Object of the Research ..................................................
33
3.4 Technique of Data Collection ........................................
33
3.5 Instrument of Data Collection .......................................
34
3.6 Technique for Analyzing Data.......................................
34
3.7 Triangulation ................................................................
35
CHAPTER IV DATA ANALYSIS ............................................................
36
4.1 Data Analysis .................................................................
36
4.1.1 Educational Value ................................................
37
4.1.2 Religious Values ..................................................
40
4.1.3 Social Values .......................................................
42
4.1.4 Personal Values ...................................................
47
4.1.4.1 Politeness .................................................
47
4.1.4.2 The Truth .................................................
49
4.2 Discussion.....................................................................
51
CHAPTER V CONCLUSIONS AND SUGGESTIONS .............................
53
5.1 Conclusions ..................................................................
53
5.2 Suggestions ...................................................................
53
REFERENCES .............................................................................................
55
CHAPTER I
INTRODUCTION
1.1 Background of the Study
Language is a means of communication in social interactions. It plays a
great role in human life. It has various functions, such as to express ideas,
feelings, and desires, and most of human’s knowledge and culture stored and
transmitted through languages. It means that use language is used as a social
instrument to show the language users identity in a society.
There are many languages all around the world. They do not only vary
bilinear countries but also they vary within a country (Thomas & Waring, 1999:
9). The statement indicates that there are more than one language in a country for
example in Indonesia. Indonesia language is very important because of its
function as a national language. This function is needed to integrate many ethnic
groups in the country. Every ethnic group has its own language which is called the
local language or verna culars. Most of the Indonesian people use at least two
languages in their daily life, firstly, their mother tongue or the verna culars or it is
also called a local language and second is national language. They use national
language either in formal or informal situation. According ( Akdiah 1999: 5), the
local language functions a means of expansion of regional culture, so the local
language is also expected to develop regional culture.
Language is absolute for cultural development. It is a key to analyze the
culture of a particular society. In fact it is difficult to know and understand
a certain society without knowing or mastering the language since language is a
dominant part of a culture. Keller (1997: 97) states that language has enabled
people to store meanings and experiences and to pass this heritage on to new
generations. It means that language is used to convey a culture to a new
generation because culture as a tradition or custom that is inherited from one
generation to another. It is conveyed through languages as a tool of
communicationn. Language is the basis of all communication. Without language,
no culture in the society would be developed because people will lack a means
which they can express their ideas to one another.
Language can not be separated from human life because it plays an
important role in the process of social interaction. Through language, there
happens cooperation and interaction between people. Talk to our friends, families
and associates by using a language as a medium of communication though they
can use body language without language people cannot express their opinions,
ideas and their minds. All people in the society communicate and express their
feeling by using a language. Siburian (2002: 5) states the language cannot be
developed in a vacuum and there is no society alive without language. It means
that language is a resource that is available to everyone in a society can exist with
the presence of language.
Indonesia consists of many ethnic groups spreading from Sabang to
Merauke. One of them is Batak. Batak people are spreaded to Batak Toba,
Simalungun, Karo, Pakpak Dairi, and Batak Angkola Mandailing. Simalungun
Batak language is one of the ethnic languages in North Sumatera, the people of
7
Simalungun use language to communicate. Actually many Simalungunese still use
Simalungun Batak language in their daily speaking. Simalungun Batak Culture is
one of the Indonesia cultures. The effect of developing the Simalungun Batak
culture itself not only to enrich the varieties of Indonesian culture but also to
develop norms and qualities. Simalungun Batak language as a local language is
spoken not only in Pematang Raya, but also in out side of Pematang Raya. As a
native language,
Simalungun Batak Language has function as a medium of
communication among societies in social interaction occurs in the ceremony is
performed by using Simalungun Batak Language.
Language and culture are interlinked the practices of culture with the level
of the people. Learning process new forms by accumulating knowledge and skill,
for example performance of forms of expression. The process of seeking this form
does not mean that every procedural learning is always producing new forms that
are positive. Culture is all the actions and resuklts made by humans that give
meaning to the natural surroundings. In other words culture is a form of human
effort and results to maintain his/her life in the nature of reality with the power of
though (Poedjawajatna, 1987 : 138). Thus to be able to understand people, it is
important to understand the context. This is because the native carriers its
cultures. That is, culture is a dimension of live with human behavior. Humans are
born, grow and develop not only determined by the environment bur must be
supported culture. So closely the human relationship with their culture so that
human beings intrinsically called cultured. So the culture is everything related to
activities in life. Art is one of the elements of culture, the ability of a person or
8
group of people to create implus through one element senses or perhaps also
through a combination of various elements of the five senses taste touch
environment that will fine sense of birth and values of beauty. There was a work
of art. One of a kind of literary is an art in which there is an oral tradition. Oral
tradition is the ancestral customs and delivered orally transmitted from generation
to generatio. Oral tradition consist of several types, when exposed to still be
grouped in to shapes, such as the language of the people, foklore, poetry, and
songs (Danandjaya, 1984 : 22).
Masyarakat Simalungun memiliki salah satu tradisi lisan yang dapat dikelompokkan ke
dalam puisi yang panjang, yang dixebut Uppasa. Uppasa disusun oleh istilah – istilah
berirama dan diperkuat lagi oleh jumlah baris dan suku kata tertentu. Kata – kata yang
disusun dalam bentuk kalimat pada Uppasa tertentu , nilai – nilai puitis adalah filosopi
hidup,etika, kesopanan, hokum dan social. Uppsa lebih cenderung untuk meminta cita –
cita kehidupan, kekayaan, rasa hormat, umur panjang dan kemakmuran. Penggunaan
Uppasa dilakukan ketika upacara pernikahan tradisional berlangsung sebagai
komunikasi dan petisi kepada Tuhan. Suasana akan hidup ketika pembicara dari
kelompok yang menggunakan Uppasa lancar sambil menunjukkan dan memahami ritual
dengan benar. Budaya Simalungun adalah sopan santun dan kebiasaan itu adalah
karakteristik orang Simalungun yang dapat ditemukan pada upacara pernikahan,
kelahiran, kematian, mereka berbicara terikat budaya Simalungun dan norma budaya
yang berarti aturan berbicara dalam masyarakat tertentu.
Simalungun Batak community has one of the oral tradition which can be grouped into a
long poem,called Uppasa. Uppasa composed by these terms,rhyming and rhythmic and
amplified again by the numbers of rows and certain syllables. The words are arranged in
the form of the sentence on Uppasa contain the values to puitis, is the pyilosophy of life,
ethics, decency, law and social. Uppasa more likely to aks for the ideals of public life
every Simalungun batak, in the form happiness, wealth, respect, long life and prosperity.
Use of Uppasa done when the traditional wedding ceremmony took place as a
communications and petitions to God Almighty. The atmosphere will be live when the
speaker of the groups using Uppasa fluently and rhytmically while showing his skill as a
symbol of that group know and understand the rituals properly. Cultural in Simalungun
is manners and custom of a people, and it is a characteristics of Simalungun people on
marriage ceremonies, birth, death specially in “Uppasa“, going speech event of the party.
As the community in this thesis is Simalungun people, they talk bound to Simalungun
culture and norm. Culture means the habits in society and norm means the rules of
speaking in certain society.
9
It is impossible for any culture to exist if there is no society. In
sociolinguistic view, the unique relationship between culture and social group is
often described through a unique process between them that sometimes they have
the same strength. On one side, the development of attitude and social behaviour ,
always influenced by culture that is determined the attitude of the group of
society.
In Simalungun Batak language there are some ceremonies in that society,
such as death, birth, enter a new house, and wedding ceremony. The researcher
limit its research in the values Simalungun Uppasa, especially in Wedding
ceremony, the most important part in some one’s life. It is believed that when
someone get married so she/he will enter a new life. The wedding ceremony is
usually celebrated by inviting many people. That will be a long process with many
talks and discussion. In relation with the talk and discussion during wedding
ceremony, they use Simalungun Batak Language.
Some of the Simalungun cultures activities are tor-tor (uttering), while
dancing,
Uppasa
(proverbs),
tangis-tangis
(lamentations)
and
doding
(conducting), etc. One of them that is usually performed in wedding ceremony is
Uppasa which is just like as proverbs.
Uppasa is a poetic tradition. Through Uppasa, understand Simalungun
mind, identity, character, society and tradition. Uppasa may be well understood
describes the action norms of the Simalungun society. Which contain values,
namely social cultural values, values to which the groups members must agree to
fulfill the welfare of the groups.
10
In this research, the writer is very interested in the socio-cultural
performance of Uppasa which is always found in Simalungun Batak cultural
wedding ceremonies.
One of the uniqueness of Simalungun Batak culture is the beneficial or
soured intention of the giver. Otherwise, it would be a worthless gift. The
presentation
of
uloses
is
always
followed
by
enunciating
Uppasa.
That is the background of this research namely the values of Simalungun Batak
culture, as it is the researcher’s culture herself. When viewed from language use,
Uppasa is a poetic tradition and the researcher always observes, that is has been a
habit in each traditional ceremony in Simalungun Batak society, presenting ulos
which is followed by leading the Uppasa.
1.2 The Problems of the Study
As it has been stated previously, Batak people categorize Uppasa wedding
whit certain values such as ethics, religious, social, and educational. Here, it is
important to note that the scope of Uppasa is restricted to the Uppasa text. Text is
any linguistic unit which is functional in a context. Linguistic itself is any unit of
language such as a sound, word, phrase or group of words, clause, paragraph,
passage, book, etc.
Based on the background of the study, the the researcher formulates the
research problems in general question: “What are the sociocultural values based in
the Simalungun Uppasa”?
11
The problems of study are stated in the following :
1. What are the values of the Uppasa?
2. Why are the values coded in the Uppasa?
1.3 The Objectives of the Study
A research is designed to discover some results with some purposes. In
this research, it is hoped that the following objectives can be obtained, namely:
1. to find out the values of Simalungun Batak Uppasa in wedding ceremony.
2. to find out the values of Simalungun Batak coded in the uttered Uppasa
text in the wedding ceremony.
1.4 The Significances of the Study
The findings of this study have two general significances, theoretical and
practical significance.
From the theoretical view are :
1. it will develop the theory of speech acts.
2. As an idea for other researchers to investigate other values of Uppasa on
the wedding ceremony.
From the practical view are:
1. to educate Simalungun Batak people to understand more about the
practices of traditions especially the youngsters of Simalungun Batak
people particularly to appreciate their own culture.
12
2. to give an opportunity to other tribes to learn about the way of life on the
philosophy of Simalungun Batak people linguistically coded in Uppasa.
1.5 The Scope of the Study
This study deals with an investigation of the way the values concept of
Simalungun Batak linguistically realized in the Uppasa text uttered during the
wedding ceremony and the reason why the Uppasa realized the way they are.
13
CHAPTER V
CONCLUSIONS AND SUGGESTION
5.1 Conclusions
Based of the data analysis, the conclusions are presented in this following:
1. Uppasa Simalungun is one of the traditional culture that still exist admist the
Simalungun people and is practiced by the Simalungun people.
2.
Usually, the Simalungun people perform Uppasa when there is a culture
activity such as birth, wedding and death.
3.
The life philosophical (Habonaron do Bona) of the Simalungun Batak people
coded in the Uppasa wedding ceremony are to honor each other and to help
each other as well.
5.2 Suggestions
Language is assumed to be more effective and comfortable of the language
user understanding the function of the language itself to convey their feeling,
thoughts, one of them is by using values of Uppasa for marriage ceremony. It is
suggested the young generation of Simalungun Batak people to learn about how to
state Uppasa, at the wedding ceremony because up to now that Batak people are
able to use the Uppasa any time. For the reason, it should be better to see in using
the Uppasa custom thorugh this the following:
1.
Using cultural values of Uppasa in marriage ceremony.
2.
Enriching the use of words in Uppasa.
58
3.
Conforming the wishes of Uppasa to the new couple.
4.
Trying to memorize all the Uppasa in marriage ceremonies preventing form
ship of the tongue as if enriches the culture of Simalungun and reflects the
culture of Indonesia people as a whole. Simalungun people be know the
cultural of values in Uppasa in Simalungun marriage ceremony.
59
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