THE TOBA LIFE PHILOSOPHY IN UMPASA TEXT OF MANGAPULI.
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2010
A THESIS
THE TOBA BATAKLIFE PHILOSOPH\'
IN HMPASA TEXT OF M · NGAPULI
By
BONAR! H. R. TAMBUNAN
Regi:: tration number: 072188310006
'fhis thesis was examined on September 2"'\ 2010 by the Boa!"d
o
ApprovPd by
Adviser Commissions
First Adviser
~MJ_0i
Second Adviser
Prof. r. Lince Sihombing, M.Pd.
NIP. 19610 !25 198601 2 •:01
Prof.
. Bu
urning, M.Pd.
NIP. 19590713 19 6011 001
~
Prof. M. Silitonga, lli.D.
APPROVAL
I his Thesis was e amm eo or. ~cptembr
.:·'~,
.201tJ by tlor.rd of Examiners
Board of Examiners
Pmf. Dr. Unre Si.hombn~
.• M.Pd.
NIP. 19610..J25 198601 2 001
?rof. M. Silitonga, Ph,D.
Prof. Amrin Saragih, M.A., Ph.D.
N P. 19550113 198203 1 002
Prof. Dr. Busmin Gurning, M.Pd.
NIP. 195 0713 198601 1 001
Dr. Didik Santoso, M.Pd.
NIP. 66 1606 199-403 1 006
I
ACKNOWLEDGEMENTS
First and foremost, the writer takes his special opportunity to bow his head
and express his appraisal to God, the 'Almighty', the 'Beneficial' without which he
would never completed his study.
In completing this thesis, he wishes to acknowledge his aeepest gratitude for
all the generous guidance and assistance which has been given to him by many
people without which it would not be in its present form. While it is not possible to
name all ot: them, some deserve his very special thank you. He
to mention the following people.
First, the writer would like to extend his great appreciation and gratituoe to
Prof.. Dr. Lince Sihombing, M.Pd. and Prof. M. Silitonga, Ph.D., the first and second
adviser, for continuous supervision, full attention and endless encouragement given
to him throughout the process of writing this thesis.
His gratitude also goes to the reviewers, Prof. Dr. Busmin Gurning, M.Pd.,
Prof. Amrin Saragih, Ph.D. and Dr. Didik Santoso, M.Pd., for the comments and
constructive suggestions during having seminar proposal and for this iliesis
examination for broadening his horizon and realizing him that there are so many
other tliings to be improved to make this thesis comes to its present form.
In addition he would like to extend his appreciatio to Prof. Dr. Busmin
Gurnin& M.Pd. an Prof. Dr.
ince Sihombing, M.Pd., the Head and Secretary of
procedures and full support. His gratitude also goes to all lecturers who have shared
their knowledge to him during his academic year.
It is a pleasure to thank them all for their extremely valuable comments and
suggestions for this writing.
Finally, a very special gratitude is directed to his beloved father, R.S.
Tambunan, and his late mother, M. br. Simanjuntak, his brother and his single sister,
his beloved wife Rosalinda Sitompul, S.E., his three daughters: Natalia, Tamara,
Rahel and the only son: Raja, for all endless love, care, support and prayers, they
have shared with the writer so at last he can finish this piece of research.
May God Bless Us!
-z
?
Bonari H.R. Tambunan
m
ii
TABLE OF CONTENTS
Page
ACKNOWLEDGEMENTS
ABSTRACT
----P'"""
lll
lV
CHAPTER I : INTRODUCTION
1.1
1.2
1.3
1.4
1.5
The Background of the Study
The Problems of the Study
e Objectives of the Study
The Significance of The Study
The Scope of the Study
CHAPTER II :REVIEW OF LITERATURE
2.1 Theoretical Background
2.2 Toba Batak Society
2.3 The Toba Batak Life Philosophy
2.4 The Role ofDalihan Natolu in Toba Batak Death Ceremony
2.5 The Role of Dalihan Natolu in the Mate Tilahaon
2.6 The Concept of Mangapuli
2.7 The Concept ofUmpasa
2.8 Umpasa Text Used During Mangapuli of Mate Tilahaon
2.9 Systemic Functional Linguistics Approach
2.10 Text and Context
CHAJ! ER III : RESEARCH METHOD
3.1
3 .2
3.3
3.4
Research Design
Research_Setting
Technique of Collecting the Data
Techrli u for JXDalyzing the Data
CHAPTER IV :D'A:J-A ANALYSIS, FINDINGS
AND DISCUSSION
4.1 Data
4.2 Data Analysis
4.3 Findings
41
42
44
iv
4.4 Discussion
45
CHAPTER V: CONCLUSIONS AND SUGGESTIONS
47
47
5.1 Conclusions
5.2 Suggestions
REFERENCES
APENDIX
v
ABSTRACT
Bonarl, H.R. Tambunan Number 072188330006. The Toba Batak Life
Philosophy in tbe Umpasa Text of Mangapuli. A Thesis. English Applied
Lingust~
Studi Program, Post Graduate School, State University of
Medan, 2010.
This study is conducted to describe the life philosophy of Toba Batak people
reflected in the Umpasa text of Mangapuli of Mate Tilahaon. The study uses the
descriptive qualitative research which focuses on the natural characteristics of data
because the researcher describes and elaborates the state of what philosophy of life
Toba Batak linguistically coded in the Mangapuli of Mate Tilahaon, how the life
philosophical concept of Toba Batak is linguistically realized in the uttered Umpasa
text and why the life philosophical concept ofToba Batak realized the way they are.
The findings show that: I. The life philosophical concept of Toba Batak people
coded in Umpasa is poda, 2. The poda as the life philosophical concept realized in
the Umpasa text is not stated directly but it is done through using couplet first and
followed with the real intention of Umpasa and 3. Poda as the life philosophical
concept is realized the way they are to soften the way of giving poda it self.
iii
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Language is so vital for people in entire world. It helps them communicate
everything they need. Its contribution is also enjoyed by Toba Batak people.
Batak people is one of tribes live in Indonesia. The Toba Batak people occupy the
territory of Humbang, Toba Holbung and Muara (Vergouwen, 1964). his Toba
Batak actually is a lucky tribe compared to other tribes in Indonesia. Different
from other tribes which have language but do not have writing system,. Batak
people have both spoken and written language.
Even for spoken language, Toba Batak language has its own characteristic
especially when it is performed at special event such as wedding , birth and death
ceremony. For these three events, special language is used and it is stated y
selected people only. Therefore there is a tendency that not all Batak people kno
about it. The special language used during these three different events is umpas
Umpasa is a kind of oral literature among Toba Batak with some sort of
wishin or requesting for Lord's blessing. Umpasa itself is a precious heritage of
Bataknese which is handed down from one generation to other generation. Before
the writing system ·s invented the umpasa is learned orally from the speakers by
the listeners at a special event. Eventually by the invention ofwritin _system both
in Latin and aksara BaJak, all umpa.sa can be learned or read from books at the
reader's wish. The request which is uttered through this umpasa will vary based on
the objective of ceremony or event. If it is stated at wedding ceremony, the
2
request is due to the prosperity and having more children. But when it is stated at
mangapuli, people will be able to see the different request.
Mangapuli is an event performed after the funeral. Mangapuli is the adat
ceremony of Toba Batak people. lt is especially conducted for condoling the
family of dead
tso . However not all Toba
atak people perform this event
especially when the dead people and his family are Moslem. ·
Of course this leads to a very serious question. What
ma](e~so
ofToba
Batak people who are Moslem do not perform this event anymore? It is important
to explain that culture is contributed by many cultural factors. Some of them are
the condition of surrounding where the culture doers live, usually it is called as
geographical
boundaries or constraints. Other factors are social
a~ment,
arbitrary, religion background, educational background, government's pQiitical
will and of course the effect of high technology development (Hudson, 1985: 4-7).
Those factors are believed to be the foundation of Batak people in conducting
their life. Linguistically this way named as the philosophy of life.
ln line with the condition above, Toba Batak people treat death phase quite
unique. For Toba Batak people, the status, age and the way some one is dead will
affect the choice of umpasa and the choice of people to deliver the um
In general Toba Batak people categorize death into six categories namely:
Mate Tilahaon, Mate Purpur, Mate Punu, Mate Mang r, Mate Sarimatua and
Mate Saurmatua (Simanjuntak. 2008). Mate Tilahaon means
Batak people marriage is a very important phase in one's life. No matter how old
some one or how rich some one, when he dies before he gets married he is still be
3
categorized as Mate Tilahaon. Tilahaon means the death ceremony will not be
conducted before the burial or he/she does not deserve to get honor of his family,
both from father and mother sides. Mate Purpur means the condition of death of
some one who has got married but still does not have any children yet. Mate
Punu refers to death co
ition of some one who has got married but having
female children only. For .Joba Batak people, male descendant is a must since
only male can continue the e)(istence of margo. Mate Manglcar is the death of
some one who has children (male and female) but none of'them has got married.
Mate Sarimatua is the death of some one who has got grand children from his
male and female children but not all of his children got married. And the last is
Mate Saurmatua, this is the death condition that is expected by every Toba Batak
people but only several people are lucky enough die in this condition. People are
categorized Mate Saurmatua when he/she is in the state of having children from
his/her male and female children and all of them are still alive the time he dies.
Back to the frrst discussion that umpasa is uttered only for a very
s~ial
event including at mangapuli. In addition, the state of delivering umpasa w"ll not
be available before food served means all people who gather together at this
mangapuli event will eat first food prepared by the coming family. The umpasa
will be stated before and after or during eating time.
is
which consists of hula-hula and pariban. But who will be given the first priority
to utter the umpasa is still not clear yet. Secondly, foods brought along by the
4
coming family varies based on family relationship. When foods come from
mother's side, the kinds are rice, gold fish and vegetables. But when they come
from father's side, kinds of foods are rice, fork - which is cut off into two
different forms - named Sangsang and Tudu-tudu ni Sipanganon (u/u, osang,
ihur), soup and vegetable . It is important to note that even gold fish and tudutudu ni sipanganon will not be eaten except after they have been placed and given
to the parents of the dead person. And in the process of giving the tUiiu-tudu ni
sipanganon umpasa is uttered. Thirdly, umpasa sometimes uttered before eating
time, but in other occasion it is uttered after eating time. But What makes i
different, this is a thing to be observed.
Other things that are not clear yet are: 1) Whether there is different
umpasa uttered by the representative of dongan tubu and pamoruon and hula-hula
and pariban. 2) Whether there is different umpasa uttered at mangapuli for those
persons whose member of family die in condition of Mate Tilahaon, Mate Purpur,
Mate Punu, Mate Mangkor, Mate Sarimatua and Mate Saurmatua.
1.2 The Problems of the Study
As it has been stated above, Batak people categorize death
different categories but to any kind of category a group of people want to go i
order to condole ttie left family of the deceased, the name of condolence ·s the
same that is mangapuli. However t
~ e
selection of umpasa to be uttered during the
involves. Here, it is important to note that the scope of umpasa is restricted to the
umpasa text. Text is any linguistic unit which is functional in a context. Linguistic
5
unit itself is any unit of language such as a sound, word, phrase or group of words,
clause, paragraph, passage, book and so on. But in this study, the mangapuli to be
investigated is limited to mate tilahaon only due to the limited time and effort the
writer has. Therefore to answer what makes Toba Batak people differ the death
and umpasa to utter the roblems of study are offered by, the following:
1. What life philosophy of Toba Batak is coded in the uttered umpasa text of
mongapu/i?
2. How are the life philosophical concepts of Toba Ba
r6llized in the uttered umpasa text of mangapuli?
3. Why are the life philosophical concept of Toba Batak realized the way--they
are?
1.3 The Objectives of the Study
Based on the formulation of the three research problems above, the
research objectives can be stated as follows:
I. To find out the life philosophy of Toba Batak coded in the uttered umpas_a
text of mangapuli.
2. To investigate the
linguistically realized in the uttered umpasa text of mangapuli.
3. To search the reason ofToba Batak realized their philosophical concept the
6
1.4 The Significance of the Study
The findings of this study have two general significances, theoretical and
practical significance.
From the theoretical significances are:
I. It will add more horizon to the application of inguistics to other studies.
2. As an idea for other researchers to investigate other tribe's philosophy of
life revealed on the death condition.
From the practical significances are:
people particularly to appreciate their own culture.
2. To give an opportunity to other tribes to learn
>
philosophy ofToba Batak people linguistically coded in umpasa.
1.5 Tbe Scope of the Study
This study deals with an investigation
concepts of Batak Toba linguistically realized in the umpasa text uttered during
the mangapu/i of mate tilahaon and the reason why the umpasa realized the way
they are.
CHAPTERV
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusion
After analyzing all data taken from the text of umpasa ~nd
cross checked
them with the informants' information taken directly on the real ground of the
uttering of umpasa text of mate tilahaon, the conclusion are drawn by the
following:
The life philosophical concept of the Toba Batak people cooed in the
umpasa of mate tilahaon are to honor each other and to help each ot eras
well.
-
2. The life philosophical concept realized in the umpasa text is not stated
directly but it is done through using sampiran first and then followed with
the real intention of umpasa.
3. The life philosophical concept is realized tlie way they are because "t is
impolite to state our intention directly.
5.2. Suggestions
In relatio to the conclusions are staged by the following:
1. It is suggeste the young generation ofToba Batak people to learn about
only some ot'BatiiC
eo~>l
are able to use the umpasa any time they give
condolence of mate tilahaon.
47
48
2. It is suggested to the parhata ofToba Batak to create more umpasa stated
for mangapuli of mate tilahaon since up to now only seven umpasa
available for this event while umpasa use for other event like wedding
z
?
m
49
REFERENCES
Aruan, D.M. 1977. Fungsi Umpasa dan Umpama Sebagai Tata Krama
Masyarakat Barak Toba. Jakarta. Pusat Pembinaan dan Pengembangan
Bahasa. Departemen Pendidikan dan Kebudayaan.
Christie, Freadman. I 9 1. Curriculum Macrogenres as Forms of Initition Into
Culture in Genre and Institutions, eds. Frances Christie & J.R. Martin.
London: Cassell.
Gunakayasa, A. Widiada. J986. Sosiologi dan Antropo/ogi. Bandung: Ganeca
Exact Bandung Press.
Eggins, S. 1994. An Introduction to Systemic Functional Linguistics.
Printer Publisher Ltd.
Halliday, M.A.K., & Hassan, R. 1976. Cohesion in English. London: Longt_nan
Group Ltd.
Halliday, M.A.K., & Martin, J.R. 1993. Writing Science: Literacy and Discursive
Power. London: The Falmer Press.
Hudson, R.A. 1985. Sociolinguistics. Cambridge: Cambridge University Press.
Hutagalung, W.M. 1991. Pustaha Batak: Tarombo Dohot Turi-turian ni Bangso
Batak. Medan: CV. Tulus Jaya.
Koentiaraningrat. 2004. Kebudayaan, Mentalitas
Penerbit Gramedia Pustaka Utama.
Marbun, M.A and Hutapea, I.M.T. 1987. Kamus Budaya Batak Toba.
Balai Pustaka.
Romaine Suzane. 2000. Language in the Society: An Intro ue ion to
Sociolinguistics. Oxford: Oxford University Press.
Saville, Mauriel and Troike. 1986. The Ethnography of Com unication. Oxford:
Basil Blackwell, Ltd.
Sihombing, T.M. (Ompu ni Marhulahan)
'Adat. Medan: CV. Tulus Jaya.
Silalahi, Henry James. 2005. "Dalihan Natolu dan Pelanggaran Hukum Tuhan"
dalam Pandangan Jnji/ Terhadap Upacara Adat Batak. Sumatera Utara:
Pelayanan Misi Kristus (PMK).
50
Simanjuntak, Sotaronggal. 1979. Umpasa/Umpasa Namarlapatan. Pematang
Siantar.
Spraedley, J.P. 1980. Participant Observation. New York: Reinhart and Winston.
Vergouwen, J.C. 1964. The Social Organization and Customary Law of the Toba
Batak ofNorthern Sumatra. The Netherlands Institute. Netherlands.
Dalihan Natolu, Tofu Sahundulan (The Philosophy of Life). Retrieved Saturday,
August 14,2010 from http://parapatO.tripod.com/sejarah.html
Lumban Gaol, Hotman Jonathan. 2008. Dalihan Natolu dan Badaya
Retrieved
Saturday,
August
I ,
2010
http://www .naipospos.net/?p=24.
etja.
from
Pakpalian, Jontri, 2008. Apa Pengertian Dalihan Natolu?Retrieved S turday,
August 14, 2010 from http:/lsirajasonang.wordpress.com/2008/2002/16/
Sitorus, Sampe. 2009. Mangapuli, Pasahat Hata Togar-togar manang Manise?
Retrived Tuesday, May 5, 2009 from htt ://www.dosroha.com/ko/sam sitorus.
Simanjuntak, Bungaran. 2008. Pengaturan Di Ulaon
I lwww .simanjuntak.or.id.
z
?
93
-z
?
a
,·.
"''j
'~,
m
i'
~
.b
m
2010
A THESIS
THE TOBA BATAKLIFE PHILOSOPH\'
IN HMPASA TEXT OF M · NGAPULI
By
BONAR! H. R. TAMBUNAN
Regi:: tration number: 072188310006
'fhis thesis was examined on September 2"'\ 2010 by the Boa!"d
o
ApprovPd by
Adviser Commissions
First Adviser
~MJ_0i
Second Adviser
Prof. r. Lince Sihombing, M.Pd.
NIP. 19610 !25 198601 2 •:01
Prof.
. Bu
urning, M.Pd.
NIP. 19590713 19 6011 001
~
Prof. M. Silitonga, lli.D.
APPROVAL
I his Thesis was e amm eo or. ~cptembr
.:·'~,
.201tJ by tlor.rd of Examiners
Board of Examiners
Pmf. Dr. Unre Si.hombn~
.• M.Pd.
NIP. 19610..J25 198601 2 001
?rof. M. Silitonga, Ph,D.
Prof. Amrin Saragih, M.A., Ph.D.
N P. 19550113 198203 1 002
Prof. Dr. Busmin Gurning, M.Pd.
NIP. 195 0713 198601 1 001
Dr. Didik Santoso, M.Pd.
NIP. 66 1606 199-403 1 006
I
ACKNOWLEDGEMENTS
First and foremost, the writer takes his special opportunity to bow his head
and express his appraisal to God, the 'Almighty', the 'Beneficial' without which he
would never completed his study.
In completing this thesis, he wishes to acknowledge his aeepest gratitude for
all the generous guidance and assistance which has been given to him by many
people without which it would not be in its present form. While it is not possible to
name all ot: them, some deserve his very special thank you. He
to mention the following people.
First, the writer would like to extend his great appreciation and gratituoe to
Prof.. Dr. Lince Sihombing, M.Pd. and Prof. M. Silitonga, Ph.D., the first and second
adviser, for continuous supervision, full attention and endless encouragement given
to him throughout the process of writing this thesis.
His gratitude also goes to the reviewers, Prof. Dr. Busmin Gurning, M.Pd.,
Prof. Amrin Saragih, Ph.D. and Dr. Didik Santoso, M.Pd., for the comments and
constructive suggestions during having seminar proposal and for this iliesis
examination for broadening his horizon and realizing him that there are so many
other tliings to be improved to make this thesis comes to its present form.
In addition he would like to extend his appreciatio to Prof. Dr. Busmin
Gurnin& M.Pd. an Prof. Dr.
ince Sihombing, M.Pd., the Head and Secretary of
procedures and full support. His gratitude also goes to all lecturers who have shared
their knowledge to him during his academic year.
It is a pleasure to thank them all for their extremely valuable comments and
suggestions for this writing.
Finally, a very special gratitude is directed to his beloved father, R.S.
Tambunan, and his late mother, M. br. Simanjuntak, his brother and his single sister,
his beloved wife Rosalinda Sitompul, S.E., his three daughters: Natalia, Tamara,
Rahel and the only son: Raja, for all endless love, care, support and prayers, they
have shared with the writer so at last he can finish this piece of research.
May God Bless Us!
-z
?
Bonari H.R. Tambunan
m
ii
TABLE OF CONTENTS
Page
ACKNOWLEDGEMENTS
ABSTRACT
----P'"""
lll
lV
CHAPTER I : INTRODUCTION
1.1
1.2
1.3
1.4
1.5
The Background of the Study
The Problems of the Study
e Objectives of the Study
The Significance of The Study
The Scope of the Study
CHAPTER II :REVIEW OF LITERATURE
2.1 Theoretical Background
2.2 Toba Batak Society
2.3 The Toba Batak Life Philosophy
2.4 The Role ofDalihan Natolu in Toba Batak Death Ceremony
2.5 The Role of Dalihan Natolu in the Mate Tilahaon
2.6 The Concept of Mangapuli
2.7 The Concept ofUmpasa
2.8 Umpasa Text Used During Mangapuli of Mate Tilahaon
2.9 Systemic Functional Linguistics Approach
2.10 Text and Context
CHAJ! ER III : RESEARCH METHOD
3.1
3 .2
3.3
3.4
Research Design
Research_Setting
Technique of Collecting the Data
Techrli u for JXDalyzing the Data
CHAPTER IV :D'A:J-A ANALYSIS, FINDINGS
AND DISCUSSION
4.1 Data
4.2 Data Analysis
4.3 Findings
41
42
44
iv
4.4 Discussion
45
CHAPTER V: CONCLUSIONS AND SUGGESTIONS
47
47
5.1 Conclusions
5.2 Suggestions
REFERENCES
APENDIX
v
ABSTRACT
Bonarl, H.R. Tambunan Number 072188330006. The Toba Batak Life
Philosophy in tbe Umpasa Text of Mangapuli. A Thesis. English Applied
Lingust~
Studi Program, Post Graduate School, State University of
Medan, 2010.
This study is conducted to describe the life philosophy of Toba Batak people
reflected in the Umpasa text of Mangapuli of Mate Tilahaon. The study uses the
descriptive qualitative research which focuses on the natural characteristics of data
because the researcher describes and elaborates the state of what philosophy of life
Toba Batak linguistically coded in the Mangapuli of Mate Tilahaon, how the life
philosophical concept of Toba Batak is linguistically realized in the uttered Umpasa
text and why the life philosophical concept ofToba Batak realized the way they are.
The findings show that: I. The life philosophical concept of Toba Batak people
coded in Umpasa is poda, 2. The poda as the life philosophical concept realized in
the Umpasa text is not stated directly but it is done through using couplet first and
followed with the real intention of Umpasa and 3. Poda as the life philosophical
concept is realized the way they are to soften the way of giving poda it self.
iii
CHAPTER I
INTRODUCTION
1.1 The Background of the Study
Language is so vital for people in entire world. It helps them communicate
everything they need. Its contribution is also enjoyed by Toba Batak people.
Batak people is one of tribes live in Indonesia. The Toba Batak people occupy the
territory of Humbang, Toba Holbung and Muara (Vergouwen, 1964). his Toba
Batak actually is a lucky tribe compared to other tribes in Indonesia. Different
from other tribes which have language but do not have writing system,. Batak
people have both spoken and written language.
Even for spoken language, Toba Batak language has its own characteristic
especially when it is performed at special event such as wedding , birth and death
ceremony. For these three events, special language is used and it is stated y
selected people only. Therefore there is a tendency that not all Batak people kno
about it. The special language used during these three different events is umpas
Umpasa is a kind of oral literature among Toba Batak with some sort of
wishin or requesting for Lord's blessing. Umpasa itself is a precious heritage of
Bataknese which is handed down from one generation to other generation. Before
the writing system ·s invented the umpasa is learned orally from the speakers by
the listeners at a special event. Eventually by the invention ofwritin _system both
in Latin and aksara BaJak, all umpa.sa can be learned or read from books at the
reader's wish. The request which is uttered through this umpasa will vary based on
the objective of ceremony or event. If it is stated at wedding ceremony, the
2
request is due to the prosperity and having more children. But when it is stated at
mangapuli, people will be able to see the different request.
Mangapuli is an event performed after the funeral. Mangapuli is the adat
ceremony of Toba Batak people. lt is especially conducted for condoling the
family of dead
tso . However not all Toba
atak people perform this event
especially when the dead people and his family are Moslem. ·
Of course this leads to a very serious question. What
ma](e~so
ofToba
Batak people who are Moslem do not perform this event anymore? It is important
to explain that culture is contributed by many cultural factors. Some of them are
the condition of surrounding where the culture doers live, usually it is called as
geographical
boundaries or constraints. Other factors are social
a~ment,
arbitrary, religion background, educational background, government's pQiitical
will and of course the effect of high technology development (Hudson, 1985: 4-7).
Those factors are believed to be the foundation of Batak people in conducting
their life. Linguistically this way named as the philosophy of life.
ln line with the condition above, Toba Batak people treat death phase quite
unique. For Toba Batak people, the status, age and the way some one is dead will
affect the choice of umpasa and the choice of people to deliver the um
In general Toba Batak people categorize death into six categories namely:
Mate Tilahaon, Mate Purpur, Mate Punu, Mate Mang r, Mate Sarimatua and
Mate Saurmatua (Simanjuntak. 2008). Mate Tilahaon means
Batak people marriage is a very important phase in one's life. No matter how old
some one or how rich some one, when he dies before he gets married he is still be
3
categorized as Mate Tilahaon. Tilahaon means the death ceremony will not be
conducted before the burial or he/she does not deserve to get honor of his family,
both from father and mother sides. Mate Purpur means the condition of death of
some one who has got married but still does not have any children yet. Mate
Punu refers to death co
ition of some one who has got married but having
female children only. For .Joba Batak people, male descendant is a must since
only male can continue the e)(istence of margo. Mate Manglcar is the death of
some one who has children (male and female) but none of'them has got married.
Mate Sarimatua is the death of some one who has got grand children from his
male and female children but not all of his children got married. And the last is
Mate Saurmatua, this is the death condition that is expected by every Toba Batak
people but only several people are lucky enough die in this condition. People are
categorized Mate Saurmatua when he/she is in the state of having children from
his/her male and female children and all of them are still alive the time he dies.
Back to the frrst discussion that umpasa is uttered only for a very
s~ial
event including at mangapuli. In addition, the state of delivering umpasa w"ll not
be available before food served means all people who gather together at this
mangapuli event will eat first food prepared by the coming family. The umpasa
will be stated before and after or during eating time.
is
which consists of hula-hula and pariban. But who will be given the first priority
to utter the umpasa is still not clear yet. Secondly, foods brought along by the
4
coming family varies based on family relationship. When foods come from
mother's side, the kinds are rice, gold fish and vegetables. But when they come
from father's side, kinds of foods are rice, fork - which is cut off into two
different forms - named Sangsang and Tudu-tudu ni Sipanganon (u/u, osang,
ihur), soup and vegetable . It is important to note that even gold fish and tudutudu ni sipanganon will not be eaten except after they have been placed and given
to the parents of the dead person. And in the process of giving the tUiiu-tudu ni
sipanganon umpasa is uttered. Thirdly, umpasa sometimes uttered before eating
time, but in other occasion it is uttered after eating time. But What makes i
different, this is a thing to be observed.
Other things that are not clear yet are: 1) Whether there is different
umpasa uttered by the representative of dongan tubu and pamoruon and hula-hula
and pariban. 2) Whether there is different umpasa uttered at mangapuli for those
persons whose member of family die in condition of Mate Tilahaon, Mate Purpur,
Mate Punu, Mate Mangkor, Mate Sarimatua and Mate Saurmatua.
1.2 The Problems of the Study
As it has been stated above, Batak people categorize death
different categories but to any kind of category a group of people want to go i
order to condole ttie left family of the deceased, the name of condolence ·s the
same that is mangapuli. However t
~ e
selection of umpasa to be uttered during the
involves. Here, it is important to note that the scope of umpasa is restricted to the
umpasa text. Text is any linguistic unit which is functional in a context. Linguistic
5
unit itself is any unit of language such as a sound, word, phrase or group of words,
clause, paragraph, passage, book and so on. But in this study, the mangapuli to be
investigated is limited to mate tilahaon only due to the limited time and effort the
writer has. Therefore to answer what makes Toba Batak people differ the death
and umpasa to utter the roblems of study are offered by, the following:
1. What life philosophy of Toba Batak is coded in the uttered umpasa text of
mongapu/i?
2. How are the life philosophical concepts of Toba Ba
r6llized in the uttered umpasa text of mangapuli?
3. Why are the life philosophical concept of Toba Batak realized the way--they
are?
1.3 The Objectives of the Study
Based on the formulation of the three research problems above, the
research objectives can be stated as follows:
I. To find out the life philosophy of Toba Batak coded in the uttered umpas_a
text of mangapuli.
2. To investigate the
linguistically realized in the uttered umpasa text of mangapuli.
3. To search the reason ofToba Batak realized their philosophical concept the
6
1.4 The Significance of the Study
The findings of this study have two general significances, theoretical and
practical significance.
From the theoretical significances are:
I. It will add more horizon to the application of inguistics to other studies.
2. As an idea for other researchers to investigate other tribe's philosophy of
life revealed on the death condition.
From the practical significances are:
people particularly to appreciate their own culture.
2. To give an opportunity to other tribes to learn
>
philosophy ofToba Batak people linguistically coded in umpasa.
1.5 Tbe Scope of the Study
This study deals with an investigation
concepts of Batak Toba linguistically realized in the umpasa text uttered during
the mangapu/i of mate tilahaon and the reason why the umpasa realized the way
they are.
CHAPTERV
CONCLUSIONS AND SUGGESTIONS
5.1 Conclusion
After analyzing all data taken from the text of umpasa ~nd
cross checked
them with the informants' information taken directly on the real ground of the
uttering of umpasa text of mate tilahaon, the conclusion are drawn by the
following:
The life philosophical concept of the Toba Batak people cooed in the
umpasa of mate tilahaon are to honor each other and to help each ot eras
well.
-
2. The life philosophical concept realized in the umpasa text is not stated
directly but it is done through using sampiran first and then followed with
the real intention of umpasa.
3. The life philosophical concept is realized tlie way they are because "t is
impolite to state our intention directly.
5.2. Suggestions
In relatio to the conclusions are staged by the following:
1. It is suggeste the young generation ofToba Batak people to learn about
only some ot'BatiiC
eo~>l
are able to use the umpasa any time they give
condolence of mate tilahaon.
47
48
2. It is suggested to the parhata ofToba Batak to create more umpasa stated
for mangapuli of mate tilahaon since up to now only seven umpasa
available for this event while umpasa use for other event like wedding
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49
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