162202018.Pdf

A DESCRIPTION OF MBESUR-MBESURI IN KARONESE CULTURE

A PAPER

ANDRI AFRIANI REG. NO. 162202018

DIPLOMA III ENGLISH STUDY PROGRAM FACULTY OF CULTURAL STUDIES UNIVERSITY OF NORTH SUMATERA MEDAN 2019

Universitas Sumatera Utara

Universitas Sumatera Utara AUTHOR’S DECLARATION

I am, ANDRI AFRIANI declare that i am the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains nomaterial published elsewhere or extracted in whole or in part from a paper by which i have qualifield for or awarded another degree.

No other person's work has been used without due acknowledgement in the main text of this paper. This paper has not been submitted for the award of another degree inary tertiary education.

Signed :

Date : August, 2019

Universitas Sumatera Utara COPYRIGHT DECLARATION

Name : ANDRI AFRIANI

Title of Paper : A Description of Mbesur-Mbesuri in Karonese Culture

Qualitification : D-III / AhliMadya

Study Program : English

I am willing that my paper should be available for reproduction at the discretion of the Libertarian of the Diploma III English Study Program Faculty of Culture

Studies USU on the understanding that usres are made aware of their obligation under law often Republic of Indonesia.

I am not willing that my papers be made available for reproduction.

Signed :

Date :

Universitas Sumatera Utara ABSTRACT

Culture has contributed greatly to shaping the traditions of the community. Including also the tradition of Mbesur - Mbesuri which is very famous and preserved by the Karo culture community. The purpose of this discussion is to find and understand: What is Mbesur - Mbesuri and What is the purpose of Mbesur - Mbesuri. Data from this discussion is a form of the tradition of the Karo people. The writing method used in this discussion was using descriptive qualitative research from the books, internet and the Karo culture community. Based on the results of conducted found that there is a tradition Mbesur-Mbesuri is a custom for a mother who is pregnant with her first child for 7 months. Data was collected by searching and collecting several books in questions and the tradition of welcoming the birth of a baby in Karo culture. The conclusions from this discussion are: tradition mbesur – mbesuri in Karo culture is a form of tradition in welcoming the birth of the first baby in a family. After explaining the description of the traditional customs of Mbesur - Mbesuri based on Karo culture, the authors found that Karo culture will continue to exist as a place to strengthen Karo and other communities.

Key words: Birth tradition, Karo culture, Tradition Mbesur-Mbesuri

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Universitas Sumatera Utara ABSTRAK

Budaya telah memberikan kontribusi besar dalam membentuk tradisi masyarakat. Termasuk juga tradisi Mbesur – Mbesuri yang sangat terkenal dan dilestarikan oleh masyarakat budaya Karo. Tujuan dari pembahasan ini adalah untuk menemukan dan mengerti : Apa itu Mbesur – Mbesuri dan Apa tujuan dari Mbesur – Mbesuri. Data dari pembahasan ini adalah bentuk dari tradisi masyarakat Karo. Metode penulisan yang digunakan dalam pembahasan ini adalah menggunakan descriptive qualitative, penelitian dari beberapa buku, internet, dan masyarakat budaya Karo. Berdasarkan hasil yang dilakukan ditemukan bahwa adat tradisi Mbesur – Mbesuri adalah suatu adat bagi seorang ibu yang mengandung anak pertamanya selama 7 bulan. Data dikumpulkan dengan mencari dan mengumpulkan beberapa informasi yang bersangkutan dengan tradisi penyambutan kelahiran seorang bayi dalam budaya Karo. Kesimpulan dari pembahasan ini adalah : adat tradisi Mbesur – Mbesuri budaya Karo adalah suatu wujud tradisi dalam penyambutan kelahiran seorang bayi pertama dalam sebuah keluarga. Setelah penjelasan deskripsi dari adat tradisi Mbesur – Mbesuri berdasarkan budaya Karo, penulis menemukan bahwa budaya Karo akan terus dapat eksis sebagai wadah untuk mempererat Karo dan masyarakat lain.

Kata kunci : Tradisi kelahiran, budaya Karo, adat Mbesur - Mbesuri

Universitas Sumatera Utara ACKNOWLEDGEMENTS

Bismillahirrahmaanirrahim.

First of all, I would like to Thank and praise to the Almight God Allah SWT who has given me health and capability to finish this paper as my final assignment to finish my study at Diploma III English Study Program University of Sumatera Utara. And I present shalawat to Prophet Muhammad SAW as my good example in my life and I hope his blessing in the beyond.

I would to express a deep gratitude, love, appreciation, and thanks to :

 Dr. Budi Agustono, M.S as the Dean of Faculty Cultural Studies University of Sumatera Utara.  Dra. Swesana Mardia Lubis. M.Hum as the Head of Diploma III English Study Program, who gives me a lot of knowledge.  Drs. Siamir Marulafau, M.Hum as my supervisor. Thank for valuable time in giving the correction critics in completing this paper.  All lecturer in Diploma III English Study Program for giving me in intruction, advices and knowledge.  To my lovely family especially to my beloved parents, Supriadi and Aminah Sarita. Thank you for all your motivation, advice, prays, and loves. I present this paper for you.  My beloved brothers Arie Ramadhan and Anggi Ardiansyah. I really thank you for your support, pray and love.  Surbakti Familys and Trubus and Rinem familysfor your love, pray, patience, and anything that i cant’t mention more to support me to finish this paper and i will be missing you  My beloved friends F4 Astina Prisillya Ginting, Serlyta Sembiring, and Lita Yanti Sinagafor your love, cares, and others thing that help me to complete this paper. Thank you for the nice friendship during our study. I will be missing the days we spent together

Universitas Sumatera Utara  My friends Gratia Hutabarat, Dhini Khairuna, Diana Tambunan, Sabda Nabila, Saridina Sianipar, and Ike fadillah. I will be missing you all

 Thanks to all my friends in senior high school Resa Novita Sari Sembiring, Sadrakh Arisenta Surbakti,and Sindy Alvianyta Ginting

 My cousins Tri Handayani, Anisa Maydina, Perdamenta Tarigan, Damayanti Tarigan, Dea Valentina Ginting, Yuni Novita Sari Surbakti, and Yesi Surbaktifor your love and your support me

 To Miss Afrida, Gita Esterina and my students Keysa Yuanita, Enda Tania, Rezky Aditya, and Ira for your support me

 All my friends in Diploma III English Study Program / SOLIDAS 2016. Thank you for your support that help me to complete this paper. I will be missing you all. Finally, i do realise that this paper is still far from being perfect. Therefore i welcome any constructive critism and suggestion towards this paper. Hopefully this paper can inspire and give knowledge for anyone in the future.

Medan, 19 July 2019

The Writer,

Andri Afriani Reg. 162202018

Universitas Sumatera Utara TABLE OF CONTENTS

AUTHOR’S DECLARATION ...... i COPYRIGHTDECLARATION ...... ii ABSTRACK...... iii ABSTRAK ...... iv ACKNOWLEGEMENTS...... v TABLE OF CONTENTS ...... vii 1. INTRODUCTION ...... 1 1. 1 Background of the Study ...... 1 1. 2 Problem of the Study ...... 3 1. 3 Objective of the Study ...... 3 1. 4 Scope of the Study ...... 3 1. 5 Significance of the Study ...... 3 1. 6 Method of the Study ...... 4

2. REVIEW OF RELATED LITERATURE ...... 5 2. 1 Culture ...... 5 2. 2 Society ...... 6 2.3 Ethnic ...... 7 2.4 The Culture Karo ...... 8 2.5 Mbesur-Mbesuri ...... 9

3. DESCRIPTION OF MBESURI-MBESURI IN KARONESE CULTURE ...... 12 3.1 The Meaning of Mbesuri-Mbesuri ...... 12 3.2 The Way of the Ceremony...... 16 3.2.1 Equipment...... 18 3.3 Kalimbubu Maba Manuk Mbur ...... 20 3.3.1. Runggu Ngorati Ukur ...... 22 3.3.2 Siajar – Ajaren (teaching each other) ...... 23 3.3.3 Petuah –Petuah ( Advice ) ...... 24 3.3.4 Closing...... 25 3.4 The Function of Mbesur-Mbesuri...... 25

4. CONCLUSION AND SUGGESTION ...... 27 4.1 Conclusion ...... 27 4.2 Suggestion ...... 28 BIBLIOGRAPHY ...... 29 APPENDICES A. Picture or photos of Mbesur-Mbesuri traditio

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Universitas Sumatera Utara CHAPTER I

1. INTRODUCTION

1.1 The Background of The Study

Culture is one of the most important and greatest elements in human life with a way of life that develops and is shared by a group of people and is passed down from generation to generation. Al. Krueber (1958: 582-583) According to

Al. Krueber culture is a system of ideas and concepts. Culture from being as a series of actions with an activity pattern and human being. Croydon (1973: 4)

According to Croydon Culture is a system of integrated patterns, most of which are below the threshold of consciousness, but all that regulate human behavior as stringed are manipulated from the control of the puppets of their movements.

Culture is made of many complex elements, including religious and political systems, customs, language, clothing, building an integral part of human beings, many people tend to be inherited genetically. The elements of the social cultural spread and include many social activities of human.

Society is one of the most important components in culture. Society is a number of people who constitute a single unitary group that is in constant contact and has a common interest, and has a social system social unit, or the unity of human life. According to Ralph Linton (1968) society is every group of people who live and work together in a relatively long time and are able to make order in a shared life and they regard it as a unity of the individual world, therefore in a society a group of individuals is limited by groups, nations , territorial, and tribal, in the society there are many ethnic groups in order to their living.

Universitas Sumatera Utara Ethnic groups are a group of people who are bound by awareness and identity of the unity of their culture. according to Koentjaraningrat, tribes means a group of people who have cultural unity bound by consciousness and identity that is strengthened by the unity of language. In North Sumatra there are several tribes such as the Batak, Mandailing, Karo, SImalungun, Toba, Melayu, and Nias tribes.

Tribal identity is characterized by recognition from other people of the ethnic group's characteristics such as the similarity of language culture, religion and behavior.

Karonese are people of the Karo land of North Sumatera and a small part of neighboring Aceh. In addition, the cities of Binjai and Medan, both bordered by

Deli Serdang regency, contain significant Karo population. In Karo culture have their own language called is Karo language or “ Cakap Karo” , and karonese have their traditional clothes are dominated by red and black with full of gold jewelry.

One of the traditional that is well known in the Karo culture is Mbengket Rumah

Mbaru, Mbesur-mbesuri, Rebu-rebu, and Ngumbung.

Mbesur-mbesuri is one of the Karo cultural customs carried out in the

Karo community. Mbesur-mbesuri is the tradition of celebrating the reception of a baby’s birth is as a manifestation of parents’ delight in their baby and only for married women and are contains a high content of age 7 months and held in the morning starting at 10 a.m. This tradition has almost been carried out by all culture including the Karo tribe. Therefore, this paper tries to describe Mbesur- mbesuri in Karonese culture.

Universitas Sumatera Utara 1.2 The Problems of The Study

Based on the background, here are the problems of the study :

1. How is mbesur-mbesuri and its meaning described in Karonese culture?

2. What are the functions of mbesur-mbesuri in Karonese culture?

1.3 The Objective of the Study

The firts objectives of the study are :

1. To describe the meaning of mbesur-mbesuri in Karonese culture.

2. To explain functions of mbesur-mbesuri in Karonese culture.

1.4 The Scope of The Study

There are many things that can be discussed about the description of

Mesur-Mesuri in Karonese culture, yet the scope of the study is focused on the described and the functions of mbesur-mbesuri in Karonese culture.

1.5The Significance of The Study

Theoritically, the significance of this study is to maintain Mbesur-Mbesuri

In Karonese Culture as one of tradition in karonese culture. This tradition has an important value for people or in family to make a ceremony. As one ofrepresentations for welcoming the first child.

Practically, the significance of this study is to make the public know the culture in Karonese community.

Universitas Sumatera Utara 1.6 The Methods of The Study

The writer got the data from internet and community Karo culture, asking information and searching by internet. From the method the writer got the descriptive qualitative methods that suppose the explanation.

This study wiil apply descriptive qualitative method by searching relevant sources, such as books, internet and supported by interview.

Universitas Sumatera Utara Chapter II

Review of literature

2.1 Culture

Culture is one of the most important aspects of life. Culture is a way of life that develops and is shared by groups of people, and is passed down from generation to generation. Al. Krueber (1958: 582-583) According to Al. Krueber culture is a system of ideas and concepts. Culture from being as a series of actions with an activity pattern and human being. Croydon (1973: 4) According to

Croydon Culture is a system of integrated patterns, most of which are below the threshold of consciousness, but all that regulate human behavior as stringed are manipulated from the control of the puppets of their movements.

Culture is formed from a variety of complex elements, including the system of religion, politics, customs, tools, language, buildings, clothing, and works of art. According to Andreas Eppink, culture contains an overall understanding of social values, social norms, science, as well as overall social structures, religious, and others. In addition, all intellectual, and artistic statements that characterize a society. The socio-cultural element includes many human social activities. Language as well as culture is an integral part of human beings so that many people tend to think of it as being genetically inherited. Culture is an image that contains views of its own privileges. Culture is something that will affect the level of processing and includes a system of ideas or ideas contained in the human mind, so that in everyday life the culture is abstract.

Universitas Sumatera Utara 2.2 Society

Society is a group of individuals who live together, working together to obtain shared interests that already have a life order, norms and customs that are adhered to in their environment. According to Ralph Linton (1968) society is every group of people who live and work together in a relatively long time and are able to make order in a shared life and they regard it as a unity of the individual world, therefore in a society a group of individuals is limited by groups, nations , territorial, and tribal, in the society there are many ethnic groups in order to their living. According to Paul B. Harton, who said his opinion that understanding the community is a group of people who are relatively independent, who live together for a long time who inhabit a certain area, have the same culture and do most of the activities in that group. According to Soerjono Soekanto, who said that the notion of society is the process of the occurrence of social interaction, a social interaction would not be possible if it did not fulfill two conditions, namely social contact and communication.

According to Harton Haunt, human organization is interconnected, because humans use their feelings, thoughts, and desires to react in their environment. Generally the notion of society is a group of individuals who live together, working together to get a common interest. Those who have a life order, norms and customs that are adhered to in their environment, the whole relationship lives together without being restricted by environment, nation and so on. The formation of society because humans use feelings, thoughts and desires to react in their environment.

Universitas Sumatera Utara 2.3 Ethnic

Ethnic is a very important subject and is attached to a culture or society.

Ethnic is the highest social unit or madat consisting of one or more clans, each clan has at least one family and can be distinguished by terms of ethnicity or ethnic group. According to Koentjoroningrat, ethnic groups means a group of people who have cultural unity and are bound by that awareness and identity.

Awareness and identity are usually included by unity of language. Ethnic groups are other social groups, because they have the most basic and general characteristics related to their origin, place of origin, and culture. Tribe is a group of people whose members identify themselves with each other, usually based on the same line of descent, characterized by recognition from others of the group's characteristics such as cultural, linguistic, religious, behavioral, and biological characteristics.

According to Hasan Shadily MA, a group of people is considered to have a biological relationship. Mean while in Raroll is idea also regarded that a group of humans identify themselves with each other, usually based on lineages that are considered the same. A group can be recognized as a tribe if it has its own characteristics in terms of culture, language, religion, behavior or biological characteristics. According to Frenderick Barth, the set of people who have similarities in terms of race, religion, national origin, or are equally bound to certain cultural values. And it can be interpreted as a group of people who are bound by a particular culture of society.

Universitas Sumatera Utara 2.4 The Karo Culture

The Karo tribe is a tribe that inhabits the area of North Sumatra and parts of Aceh, including the districts of East Aceh, Langkat district, Dairi district,

Simalungun Regency and Deli Serdang district. The Karo tribe is one of the largest tribes in North Sumatra. The name Karo tribe is one of the names of districts in one of the areas they inhabit, namely Tanah Karo. The Karo tribe is the first indigenous tribe in Medan because the city of Medan was founded by a karo son named Guru Patimpus Sembiring Pelawi.

The Karo people have their own language called Karo or Cakap Karo.

Karo tribal traditional clothing is dominated by red and black and is full of gold jewelry. The traditional wisdom of the Karo tribe can generally be seen in traditional expressions or proverbs that live in the middle of the Karo community

(living law / living culture) (Darwan prinst, S.H, 2014, p: 65).

The history of the Karo tribe is generally still a veil for the Karo people themselves, some Karo anthropologists have clarified the existence of the Karo tribe mentioned by Brahma Putra in his book "Karo from time to time" namely the establishment of an empire in Sumatra with the name Haru kingdom which was founded around the 1st century AD , with the name of the king "Pa Lagan"

(Darwan Prinst 2014 things: 1). In the Karo tribe there are also many forms of customs, ceremonies, traditions. The Karo people always instill values of how to relate to friends as much as (senina), with other clans from their wives

(kalimbubu), or with other clans who marry our siblings (beru children).

Universitas Sumatera Utara 2.5 Mbesur-Mbesuri

In Karo culture the tradition of welcoming a baby is called "Mbesur- mbesuri" or a traditional event for a mother who has her first child, which in

Indonesian is called the Ceremony of Nujuh Bulan / Tujuh Bulanan / Nujuh Bulan which is practiced by all tribes including the Batak Karo tribe. Adat Mesur-mesuri is only done once in a customary manner (extended family) for a mother who contains the first child who is attended by a sangkep nggeluh both from the male and female family member who is happy, while for the father for the first child.

The only culture is 'Mbesur-mbesuri' in the Karo community.This mesur- mesuri culture is in the category of old culture, Karo. In fact, it is very important to be known by the Karo community in general.

It is important to know, because the culture of the mesur has a myth as a carrier of welfare and health for those who do it. This culture is usually carried out for mothers who are pregnant with seven months, or in Karo language it is called

'natang tuah'.

This event is carried out for a mother whose age is 7 (seven) months old.

The event specifically for Karo Batak is generally done fairly at home except that the attendance exceeds the capacity of the house can be done in the meetinghouse or at least there are additional tents outside the house.

The Mesur-mesuri program was carried out so that the fetus contained in physical and spiritual health including the mother was ready mentally and physically in labor so that everything went well so that the baby was born safely and the condition of the mother remained healthy no less.

Universitas Sumatera Utara The event was given a variety of foods and fruits that were "liked" by the prospective mother and father, and it was all prepared by the family of the mother of the wife who was undergoing the mesur-mesuri program or in the Karo custom called "Singalo Bere-bere" and "Singalo Perkempun ", which usually consists of 1

(one) whole chicken with Karo typical curry and Karo specialty cakes such as spices of unung-unung and poured, whole young coconut fruit.Before other families eat, it is preceded by a prayer according to their religion and belief that they are only given the opportunity to the prospective mother and father to eat together on a clean white mat in a separate room / room and then another family.After the meal, an event was held to give advice and also the experiences of mothers during childbirth from all the families who attended according to their traditional position (Tutur Siwaluh) in the family, which was guided by "Anak

Beru".

The Mesur-Mesuri (Nujuh Bulan) program means that direct translation is an "Exhilaration" event, so before the event begins Anak Beru asks the prospective mother whether there is still food or drink that has not been fulfilled for seven months she contains her fetus. If there is still food and drink that has not been fulfilled in the event, then the Beru Children at that moment must also provide it or if necessary buy it to the market.

And so on so that all of their wishes are fulfilled well atthe event so that later children born are not always "awake" in their future growth period,the event was carried out like the traditional Karo Batak Indigenous wedding party, which in each traditional position (Tutur Siwaluh) in this family gave advice so that the mother was mentally and physically ready to face labor including her husband to

Universitas Sumatera Utara pay more attention to his wife. the possibility of being able to be born is beyond the original estimate.

After is over before the family returned to their homes, specifically for the families of the prospective mothers, either "Singalo Bebere" and "Singalo

Perkempun". They were given enough rice and money in lieu of buying chicken put into Chopsticks (pandanus rice bags). Because all meals and drinks specifically for prospective mothers and prospective fathers are their responsibility to prepare them, while places and food and drinks and invitations including snacks for families who attend the event are the responsibility of the prospective father's family. This is done as a thanksgiving to God for His blessings and protection, his child in the near future will become a mother who will give birth to the grandchildren they dream of and want all this time.

Universitas Sumatera Utara CHAPTER III

A Description of Mbesur-Mbesuri in Karonese Culture

A. 3.1 The Meaning of Mbesur-Mbesuri

There is a traditional ritual program, or the tradition of batak karo culture found in Karo culture, namely mbesur-mbesuri. A cultural tradition of ancestral heritage in looking at life and new life, especially the life of a womb baby who turns 7 months of age. Mesur - mesuri is one of the important traditional events for karo tribes, this event is aimed at a mother who is pregnant with her first child while for the second child and the next one is called a man who is broken or broken, mesuri can be said to be karo tribe seven monthly event.

This mbesur-mbesuri culture is in the category of old culture, Karo. In fact, it is very important to be known by the Karo community in general. It is important to know, because the culture of the mesur has a myth as a carrier of welfare and health for those who do it. This culture is usually carried out for mothers who are pregnant with seven months, or in Karo language it is called

'natang tuah'.

The purpose of the Egyptian culture is to prepare the mother psychologically so that she can safely give birth to her baby. Perhaps there are psychological pressures that have been experienced by prospective mothers in their households. Both by her husband, in-laws and other close relatives.

Thus, after this mesur-mesuri program was carried out, all the burdens that had been carried out had been abandoned and finished. In this event given

Universitas Sumatera Utara various kinds of food and fruit that are favored by prospective mothers and fathers. All food is prepared by the family of the mother of the wife who is undergoing the mesur-mesuri program. In the Karo tradition it is called

"Singalo Bere-bere" and “ singalo perkempun”

Often called mbesur-mbesuri or fulfilling the desire to be eaten, giving advice from kalimbubu, or what is meant by: made a party for a woman who is pregnant with a womb for 7 months, with the belief that the woman's family is blessed until the baby is born . The one who brought the program: reminded the Kalimbubu to be known to the children of Beru, knowing that the newly married woman already contained the womb, so a conversation was made in which a family event for the child in the womb was made. If in the past this program could be done 3 times. Once came Kalimbubu with Puang

Kalimbubu, there also came a blast and a penny after a few days later it was decided that the children were beru and the children of the minister again after a few days later then the event was held. The event that carried out the mbesur-mbesuri was kalimbubu.

Mbesur-mbesuri is also often called maba manuk mbur. That is a seven- month ceremony for a woman who is pregnant for the first child. The cultural tradition is called Mesur-Mesuri which if according to the origin of the word, from the word besur (full), then it can be interpreted as a cultural tradition for feeding as much or satisfying food to prospective mothers who are 7 months pregnant and their husbands so that their bodies and souls are healthy so they are ready to enter a new phase, as mothers and fathers after the baby's birth later.

Universitas Sumatera Utara In this event, various kinds of food and fruit are served which are favored by the prospective mother and father (wife and husband), to be enjoyed as much as possible. All meals were prepared by the family of wife's mother. In the Karo tradition it is referred to as the Singalo Bere-bere. In addition, they also get advice and exchange of knowledge which certainly has meaning for those who will undergo labor after the age of pregnancy after months. Those who give experience and success, do not forget that they will give birth to those who will face childbirth. In order not to be afraid and always invoke strength to God.

Generally, the food served is Karo specialties, the main one is a whole chicken that is typical of Karo, 2 boiled chicken eggs, tasak telu chicken, as well as typical Karo cakes such as cimpa unung-unung and cimpa tuang, lemang, whole young coconut fruits and others.

The aim is to prepare the mother to give birth to her child so that the child is born with a blessing. Therefore, psychological problems must be resolved first so that the mother can give birth safely and so as to prepare the mother, psychologically to be safe and give birth to her baby later, and the goal is to prepare the mother, psychologically to be safe give birth to her baby later. If there are psychological / inner burdens experienced by prospective mothers in their households, both for their husbands, parents-in-law and other families, it is expected that after the rituals of the mesur are carried out, then all the burden will be lost.

Universitas Sumatera Utara If there are psychological / mental burdens experienced by prospective mothers in their households, both to their husbands, parents-in-law and other families, it is expected that after the rituals of the mesur-mesur are carried out, then all the burdens will be lost. if the meaning is interpreted as "satisfying" what is meant by a woman who is buried in the food is satisfied with the foods carried out in the traditional Karo tradition.

The time for the execution of this tradition usually starts at 10 am because at that time the sun rises which means according to the belief that at that time the dignity rises, and may not be at 12 noon because according to the belief the sun is very hot, which means that the sustenance is hot.

Thus this culture will continue to live and not erode like other cultures.

Our hope is that Karo culture will continue to exist as a place to strengthen the unity and integrity of Karo communities and people from other cultural backgrounds. In addition, the name of God is also increasingly glorified and enhanced by the knowledge and power we have. We believe that a culture that is maintained will bring us to be more unique and characteristic.

Who attended this event were:

From the women's side:

- Parents from Sembuyak (parents of mother's cousins)

- Kalimbubu singalo bere-bere (uncle)

- Kalimbubu singalo perkempun (child of mother's brother)

- Kalimbubu singalo perbibin (mother's sister)

Universitas Sumatera Utara From the male side:

- Old man / sembuyak

- Kalimbubu singalo ulu emas (mother's brother)

- Anak beru. (bloodline of male parents)

3.2 The Way of the Ceremony

Early in the morning, the prospective mother's family (the Kalimbubu party) and the beru children have prepared various foods. The first food made is various types of spleen. After that followed Manuk Sangkepi. For the drink, palm juice or palm sugar is provided. This sap is sometimes replaced with soft drinks or lemonade. Manuk sangkepiterdiri consists of processed chicken meat which is intact and complete. This chicken is boiled and then cut into pieces and arranged on top of rice similar to hall food in the Malay tribe.

In addition to Manuk Sangkepi, the side dishes that must be provided are

Cipera. Ciperis a processed vegetable made from corn flour. For snacks or cilik, 4 kinds must be provided, namely the spleen open in the afternoon, the spleen in the right way, the spleen and the gulamei. For the spleen poured, open in the afternoon, each spleen is provided with 6 pieces. While cinpa is basically made from the same ingredients, namely glutinous rice flour, coconut and palm sugar.

Another food that must be served is banana siemas or chestnut bananas. In this event when processing food it should not be tasted. The meal schedule should not pass through the ciger wari or be cultivated before the sun is right above the head.

Universitas Sumatera Utara Also the prospective mother and her husband are prohibited from biting the chicken bone or sangkep manuk.

One male chicken is cut and cleaned after all the contents in the chicken's stomach are cleared and then the left and right wings are cut (do not break) and the chicken's right and left thighs are also cut (do not break) and united together with the wings and thighs has been cut and tied with a rope, after that put the chicken into the vegetable, spices that must be made are pepper, garlic, onion, kencur, ginger, turmeric, wicked acid, and lemongrass tomatoes (must not enter chili )

Sangkep chicken is placed on top of the pasu plate on an arintenang uis and belo cawir. After the sangkep chicken is finished, where all parts of the chicken must be complete and a chicken egg.

Husbands and wives who were ordered and put on mats (amak cur) were provided. They both ate and this was noticed by parents who knew the meaning.

When the woman's parents have finished giving rice to the wife who is pouring in the way when she is given a chicken head that on a large plate should not be facing towards the murtur, because in the sense of the karo If the chicken head is facing towards the middle mbesur-mbesuri then the child in the womb is pegged with chicken (not good).

And after that the parents of the woman (mother) conveyed the words to the mbesurmbesuri "please eat my child, don't eat the bones, choose whatever you want you want to eat and like "After they eat, then the absent sangkep present eat together. Mutually feeding the couple to be healthy mind and body, there is no

Universitas Sumatera Utara burden of problems to the times of childbirth later. The event that carried out the mbesur-mbesuri was kalimbubu.

All food is prepared by the family of the mother of the wife who is undergoing the mesur-mesuri program. In the Karo tradition it is called "Singalo

Bere-bere" and “ singalo perkempun”.

The food is served, usually Karo specialties, mainly one whole chicken, starting with a typical Karo curry. Karo specialty cakes such as cimpapa unung- unung and poured, whole coconut fruit intact and as prospective father. Eating together on clean white mats in a separate room / room, then followed by another family.

God remains the highest lord in every karo culture. Safety for Mother, fetus, and the families of both parties and families in attendance is still needed.

Thus all of them are complete both in terms of culture and religion. There are no rules that are violated in the implementation. By always saying thank you to God and entrusting everything to Him, it is hoped that all will get extraordinary blessings and gifts.

3.2.1 Equipment

To implement mbesur-mbesuri, the following tools are needed: a. A plate is a place to hit.

• A large plate in the karo tradition b. Uis teba / arinteneng for pasu dish planting

Universitas Sumatera Utara • Black cloth in the karo tradition c. Belo cawir, put it under the dish

• Combined straight cut betel nut, betel nut, betel lime, put under a large plate d. Amak cur, seat

• White mats made from pandan leaves for seating e. Chicken for sangkep.

• A rooster to cook

Men prepare ingredients: a. Rice b. Sugar c. Salt d. Coconut e. Rp. 1,200

All of this is to simulate kalimbubu chopsticks.

For this event, there is usually an obligation from being too upset to bear it, for example:

1. Kalimbubu, covers the costs for rice and curry

Universitas Sumatera Utara 2. Kalimbubu doesn't want to go back, bring a chicken (beru-beru) and an egg

3. Kalimbubu, who is a cowboy, brings a chicken (beru-beru)

4. Kalimbubu the one who is breeding, carrying a chicken (beru-beru)

5. Kalimbubu the erkimbang (parents of women who are going to mbesur- mbesuri) prepares food, chicken curry, and sangkep chicken.

People who have been taken care of also have an obligation, namely preparing additional food because many families come.

3.3 Kalimbubu Maba Manuk Mbur

The most respected person in the family or group of clans (brothers) of our wives, our mothers, our grandmothers, the wives of our children, and the wives of our (male) brothers. In the tradition of the mbesur-mbesuri tradition, it was the

Kalimbubu party who carried out this event.

• What Kalimbubu needs to rice

- Chicken gule in the mbesu-mbesuri program.

• Who attends

- Kalimbubu / beru child / mate race

• Meeting place or venue for the event

- Beru children's house - 9/10 a.m.

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• What Kalimbubu needs to bring

- Cooked rice - Ayam gule (manuk isangkepi)

- Spoil gulame (food cake and in karo tradition)

- Mayang tutu = pounded betel nut

- Cipera = young corn vegetables in custom karo

- Sweet potato leaves

• Who delivered Kalimbubu

- You are from a child with beru, senina, Sembuyak and equipped with a very bad voice

• Implementation techniques

- Kalimbubu gives rice, food, and sangkep chicken on sarinteneng cloth.

- The one offered by Kalimbubu

We have come to give you good food, so that you will not be touched, your uncle, your aunt, your mother, your father, and your two in-laws, healthy you are my child, healthy waiting for those who have not come from the other side

- After they were both (people who were sick), then after that it was able to eat those who came to attend all.

• Those who need to be prepared sukut

Universitas Sumatera Utara - Nakan Nimai = backup food if the food served is lacking

- By in a small basket for Kalimbubu to return home

- Brown sugar, coconut and money

• The sign of the meeting is complete

- After being ready to talk

- talk, given a small basket of bread and its contents or money to Kalimbubu back to his house.

3.3.1 Runggu Ngorati Ukur

After the meal is held a consultation (talks) to discuss what has not been accomplished or the feelings that have not been revealed from the meritorious ones are as follows: a. The meaning of the telajur ayam sangkep has been investigated. b. Check between husband and wife, with parents, or others. c. Desires that have not been achieved.

Thus on that day all these problems must be resolved properly.

Universitas Sumatera Utara 3.3.2 Siajar-ajaren (teaching each other)

After finishing the meal together, it is followed by a joke or chat to share experiences, teach each other (give enlightenment) from those who already have children. Provide enlightenment or teachings that are intended for prospective mothers (wife) and the husband ready mentally towards the new phase of life, as a mother and father if our baby is born later.

Usually the dominant share of management is mothers who already have birth certificates and care for babies, guided by Beru Children. Beru children here act as MCs who guide the traditional mesur-mesuri program from the beginning until the event is finished, so that the program of giving (teaching) is well and orderly.

This program of giving enlightenment / experience is usually carried out like the traditional ceremony of Karo Indigenous wedding parties. Each position of the custom (Tutur Siwaluh) in the family provides advice or a message so that my wife is ready mentally and physically to face childbirth later, including messages and advice to me (husband) to pay more attention to the wife who might be able to give birth outside of the time estimated.

At the end of the program before the family returned, specifically for the family of the prospective mother (my wife), both Singalo Bere-bere and Singalo

Perkem¬ever were given enough rice, and money as a substitute for the purchase of chicken and other dishes included in Chopsticks (bags of rice made from pandanus). Because all food and drinks are specific to us, it is their responsibility

Universitas Sumatera Utara to prepare them. Whereas for events and invitations, including snacks for those present at the event were the responsibility of my family (husband's side).

3.3.3 Petuah – petuah (advice)

After finishing the meal together and after the each teach an event is held to give advice. This advice is very important. The mother and father can be mentally prepared. It is not difficult for companies to pay for births and post-natal care. In carrying out care for the baby God has given to their families.

Usually those who share experiences are mothers who already have birth time. Of all the families who attended according to their traditional position

(Tutur Siwaluh) in the family, which was guided by "Beru Children".

Beru children act as protocols that guide traditional programs from the beginning to the end of the program. The goal is that the event giving advice

(teaching) to couples who will be blessed with offspring can be done well and regularly (professor).

At the event giving the petuah, it was done just like the customary ceremony of the Karo Indigenous wedding party. Every position of the custom

(Tutur Siwaluh) to the family, gives advice so that the mother is mentally prepared. Physically in the face of childbirth, including to her husband to pay more attention to his wife, the possibility of being able to be born is out of the original estimate.

Universitas Sumatera Utara All advices must be heard (high) by the two brides for their good and to respect all the families present. In Karo adat the levels of adat positions (tutur) have very valuable meanings (mehaga). Therefore it must be respected and carried out as well as possible.

3.3.4 Closing

Early in the morning Kalimbubu, happy feeling and the beru children return to their villages or their homes. They are given souvenirs (luah) in the form of sugar, coconut, rice, and salt. Thus the mesur-mesuri ceremony has been completed and is just waiting for when the prospective mother will give birth to her child safely because all the problems have been resolved. Both physically and mentally he becomes the mother of his child.

B. 3.4 The Function of Mbesur-mbesuri

Noble How sacred and noble are the cultures of these saints. Because the goal is for the welfare and welfare of those who do it. Mesur - mesuri is one of the important traditional events for karo tribes, this event is aimed at a mother who is pregnant with her first child while for the second child and the next one is called a man who is broken or broken, mesuri can be said to be karo tribe seven monthly event.

Universitas Sumatera Utara The purpose of the Karo culture is to prepare the mother psychologically so that she can safely give birth to her baby. Perhaps there are psychological pressures that have been experienced by prospective mothers in their households.

Both by her husband, in-laws and other close relatives. This tradition have some of the function and objectives of the Mbesur-Mbesuri, is held because there are some function.

Among them are :

 To give enthusiasm to the mother during childbirth.

 To prepare the mother to give birth to her child so that the child is born

with a blessing.

 To prepare the mother psychologically so happy in gave birth to her baby

later.

 So that the prospective babies can be born with good and healthy no

defects

 so that during the delivery process everything will run smoothly.

 To the welfare and health to carry out her family.

Universitas Sumatera Utara CHAPTER IV CONCLUSION AND SUGGESTION

4.1 Conclusion Culture is a way of life, developing and shared by a group of people and inherited from generation to generation. It is the only culture for the Karo community. This Mbesur-Mbesuri culture is in the category of old Karo culture. It is important to know, because the culture of the Mbesur-Mbesuri is believed as a carrier of welfare and health for those who do it. This culture is usually carried out for mothers who are pregnant in seven months.

The aim of the tradition Mbesur-Mbesuri is to make the mother psychologically safe to give birth to her baby. Thus, after this Mbesur-Mbesuri process was carried out, all the burdens that had been carried out were finished.

God remains the highest lord in every culture including karo culture. To

God, there is still a need for safety for Mother, the fetus, as well as the families of both parties and families who are present. All of them are complete both in terms of culture and religion. There are no rules that are violated in the implementation.

By always saying thank you to God and entrusting everything to Him, it is expected that all will get extraordinary blessings.

Universitas Sumatera Utara 4.2 Suggestion In life, we must love each other and care about the culture and traditions as in the Karo culture, the Mbesur-Mbesuri tradition. The goal is every person who is pregnant and enters the period of birth at the age of seven months, always gets good. We also get advice and exchange of knowledge which certainly has meaning for those who will undergo childbirth after the month of pregnancy. In order not to be afraid and always ask for strength to God. This culture will be continued, and not to be erode like other cultures.

We hope that Karo culture will continue to exist as a place to strengthen the unity and integrity of Karo communities and people from other cultural backgrounds. We believe that a culture that is maintained will bring us to be more unique and characteristic. The content of this paper work are expected that the next generation can further enhance the cultural traditions that we have as inheritance from the ancestors so that they can be properly assessed.

Universitas Sumatera Utara Bibliography

 Prinst, Darwis. 2014. Adat Karo. Medan : Bina Media Perintis.

 Tarigan,Sarjani.2010. Dinamika Peradatan Orang Karo.

Kabanjahe : Si B N B – BABKI.

 Singarimbun, Masri.1973. Khinship, Descent and Alliance among

the Karo Batak. Berkeley, Los Angeles, London: University of

California Press

 Admin1001.(2013,June11).Mbesur-mbesuri adat karo. Retrieved

from Ibeng, Parta. (2019, April 04). Pengertian suku. Retrieved

from Https://www.sinabungjaya.com/2013/06/11/adat-batak-karo-

mesur mesuri-nujuh-bulan/

 Admid. (2018, july 16). Budaya adat mbesur mbesuri. Retrieved

from http://daulatdesa.com/2018/07/16/mesur-mesuri-ritual-7-

bulan-kehamilan-tradisi-budaya-batak-karo-yang-saling-

memuliakan/

 Dwi. (2016, May). Pengertian masyarakat. Retrived from

https://umum-pengertian.blogspot.com/2016/05/pengertian-

masyarakat-secara-umum.html

 Darmayasa, Ari. (2018, April 09). Pengertian budaya menurut

para ahli lengkap. Retrieved from http://blog.isi-

dps.ac.id/aridarmayasa/definisi-kebudayaan-menurut-para-ahli

Universitas Sumatera Utara APPENDICS

Examples of traditional customs in Karo culture, in the welcoming family of the birth of the first baby

Picture 1.1 : Indicate the dish has been served in front of both the prospective mother and father and which is already located on the Cur mat.

Picture 1.2. : Shows the parents of the prospective mother provide ayam sangkep for the prospective mother and prospective father.

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Picture 1.3. : Shows prospective mothers bribe the prospective father, in the sense of showing both affection.

Picture 1.4. : Indicates that all food and beverages including young coconut water have been served and are ready to be eaten by both prospective parent.

Universitas Sumatera Utara