ACKNOWLEDGEMENTS

The writer is grateful to special person such as, Claudia Benedita

and Lissa Donna for their valuable patience in accompanying him writing,

revising, and printing this book. He also expressed his thanks to Benny and Victor for their typing For the concept of the book till the finishing of their script. His thanks also goes to Bryan in his correction of the structure of Lissa Donna Manurung the writing and the content or meaning of the English Writing as the means of the in this book. and At last his thanks go to Paitoon M. Chaiyanara, Ph.D. for his aid in publishing this book.

Claudia Benedita Pardede , 2013 The Writer,

Hilman Pardede

CHAPTER I of the body.We use the terms sender as the source of information, and INTRODUCTION receiver as the addressee. When interaction occurs in a social context by using spoken 1.1. Background language, the ones who are involved in the interaction need to be able Language is a purely human and non-instinctive method of of to communicate verbally, in other words they have a verbal skill. communicating ideas, emotions, and desires by means of a system of According to Hartmann and Stork (1972) verbal skill is a linguistic or voluntarily produced symbols (Sapir,1921:17). From the defenition, it spoken skill (Crystal, 1980), which refers to the ability of an is important to note that language is a means of communication purely individual speaker to use his language well. Every social group grants owned by human. Sapir further pointed out that language does not high status to members with good verbal skill ( Chaika, 1982). This is exist apart from culture, that is, the socially inherited assemblage of true since in certain culture, like in Toba culture those with practices and beliefs that determines the texture of our lives. From this good verbal skills play an important role in cultural events. we can imply that the speech activities as the reflection of culture In a universal categorization of culture, Kluckhohn (1953) practiced by a social group reveal the underlying attitudes in which placed language as the most important category above other categories they are living. which included knowledge, social organization, technology, earning Based on the way language is communicated, it can be devided of living, religion, and art. It implies that language has an important into three: 1) spoken language, 2) written language, and 3) gestures. role c in human life. Besides functioning as a means of When we use spoken language we refer to the terms speaker and communication, it also functions as codifying the culture. It is a hearer. In this case the language is produced by the human organs of human who owns the language, or in broader sense, it is a human who speech in terms of sounds. In written language we refer to the writer owns the culture. In broader meaning, the society in certain social and reader, meaning that the communication occurs by means of groups or ethnic group possesses language as a means of witten symbols, and these symbols are interpreted by the reader. communication in codifying the culture. Gestures is a form of communication by using the movement of parts Language and society are so interwined that it is impossible to understang one without the other (Chaika,1982). From this we can

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imply that language cannot be separated from culture. We used in the past to make an investigation on the culture of ethnic groups. language to reveal our personal identity, our character, our social The Toba Batak culture, for example, has long been investigated by a background, and our art and technology. Whatever we may do; foreigner such as, Vergouwen, J.C. (1964 ) in his book; The Social whatever we play, make friends or make war, we do it by using Organization and Customery of The Toba Batak. language. Today has taken apart in the World Youth The language communities, consciously or not, are in contact Exchange. It is a program of cultural exchange among the youn by using the dynamic language. The language can also bind the group students from different countries. Some of the Indonesia students are in the community to be an strong, unified community sent abroad to have cultural experiences in the countries they are ( Kartomihardjo,1988 ). Of course, there will be a social interaction in staying in. On the other hand, foreign students come to Indonesia with society. The ways people interact or use language in social interaction the same goal. FKIP of Nommensen University , is will be the scope of sociolinguistics. As what Chaika further states regularly visited by American students each year. They come to learn sociolinguistics is concerned with the stuff of everyday life; how you Indonesian culture especially the regional culture that exists in the talk to your friends, family, and teachers, as well as the storekeepers place they are visiting. At FKIP Nommensen University they learn and strangers, how a given society is stratified, that is, what groups the Toba Batak culture, that is, the language. Those American students make up the society, examining the speech activities of different are given opportunities to interact with the students of FKIP social groups, values, and beliefs that have helped shape the groups. Nommensen. Before interacting with the English students of FKIP , In line with the facts mentioned above, the Toba Batak they are first of all taught the Toba Batak culture by a team which language, one of the regional in Indonesia has been consisists of all the English lecturers of FKIP Nommensen. When examined as a part of regional culture which together with other experiencing the teaching of the Toba Batak culture to the American language, forms one unified language and culture of Indonesia. It is students, the writer realied that there is not a fixed material available. only the ethnic groups who are involved in their culture, but also the The materials were taught loosely so that some values of the culture strangers of foreigners are interested in the regional culture. for were not included in the teaching. For this reason, it is essential to example, there were some foreign researchers who came to Indonesia learn and explore the Toba Batak culture.

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Based on the ideas stated in the beginning of the Indonesian beautiful one he had met. As an example let us see the following 1945 Constitution: “ The various cultures of the ethnic groups umpama: constitute a main resource of National Culture of Indonesia based on Tali ihot ni hoda the way of life “Pancasila”, the culture of the group are involved in Hata ihot ni jolma shaping one unity culture, that is, Indonesian Culture. It is therefore, A rope ties a horse the task of the people in each of the ethnic groups to develop and A word ties a man maintain its own culture in order that it remains existent. Its notion is, when a man talks in an Adat ceremony he should talk Batak culture is one of the various cultures in Indonesia that very carefully, as the truth of what he is talking about depens on his still exists and is practised by the group members in its customory word. patterns called Adat. The cultural life of the Batak people is often There are only a few people who made an investigation on expressed verbally, i.e. through language. It may be said that for TBL. The information about the Batak culture and TBL documented Batak people , Batak language is seen as functioning both as social has not yet been read and written scientifically, so that it is not very solidaritiy as well as group identity. One of the social functions of useful. It was a stranger who first made a research on TBL ( Manik, Batak language is seen in its Umpama, akind of proverbial expression 1987 ). Developing TBL as an integral part of Toba Batak Culture in which is mostly practised when the people conduct ceremonies such the present day does not mean to move the present condition into the as weddings, funerals, graduations, etc. Umpama has been widely past, but to maintain the traditional heritage personified by the older used before before the coming of missionaries and is especially used generation who still keep with them the richness and originally of the by the Toba Batak tribe. culture. The main characteristic of the ‘Umpama’ is that the expression It has been stated previously that language can codify the must be beautiful in sense that the choice of the words must be culture , or in other words, the language reflects the culture, but it is carefully selected and the rhytm is arranged in such a way that it not total reflection of the culture ( Oka, 1987 ). The values in culture attracts the hearers’ attention. This has been mentioned by Kern in that the language always transforms are easily taken for granted ( Sihombing ( 1989 ) that ( TBL ) was the most Horton and Horton, 1971 ). From this, we can imply that the language 5 6

may reflect the values in culture. The umpama as a part of the Toba TBL is owned by the Toba who live in the south-west Batak language will reflect the culture, but what sociocultural values part of the province of North . As for numerical strenght they are there in umpama? rank above the other Bataks group. i.e. the Mandailing, the Angkola, The inclusion of the Local Load in the 1994 curriculum makes the Simalungun, the Dairi, the Karo, and the Pardembanan- Batak in it possible that the regional language be included. In the English Asahan. Roughly estimated, about two and a half million Toba Batak curriculum of FKIP Nommensen Pematangsiantar, Toba Batak are said to live in Toba; the districts of Silindung, Humbang, Holbung, language is included as an elective subject. The exploration of the and . values in the Toba Batak culture will of course supplement the Other than TBL, there are other Bataks regional languages material in the curriculum. The importance of the local load is implied such as Simalungun-Batak language, Karo-Batak language, in the following statement by the Indonesian Minister of Education: Mandailing-Batak language, Dairi-Batak language, and Angkola-

Muatan lokal dalam kurikulum mendatang akan diberi posi Batak language. Among these regional languages, the TBL is khusus. Bahkan diberi waktu selama enam jam dalam dominant, because the speakers are more in number and they spread semimggu pelajaran. Untuk mengisi pelajaran apa yang masuk di muatan lokal ini, ditentukan oleh orang orang daerah, bukan over the area of ( Siahaan, 1975 ). Siahaan further dari . Karena itu, diperlukan adanya ‘link‘ atau noted that TBL is said to be the ‘lingual franca’ among the other keterkaitan antara unsur-unsur pendidikan dan masyarakat, ...... Gunanya link itu adalah agar nanti ada keterkaitan antara speakers of the Batak language. He even said that in TBL there are kebutuhan masyarakat dengan relevansi pendidikan. Kalau di many umpama which dominate the talks which occurs in the adat Bali misalnya, diisi dengan hal-hal yang ada hubungannya dengan pengembangan wisata dan budaya tradisional. ceremonies. Mungkin di daerah lain bisa diisi sesuai dengan kebutuhan Similar to other language, TBL plays its role as the means of daerah itu ( Kompas,11 juni 1993 ). exxpressing ideas, feeling, desires, etc, about surrounding nature and We can underline that the traditional culture constitutes the treasure of environment, either as experienced by individuals, or by group the people in the region and nation. It is not only the task of the people members. So does the umpama , it plays a great part in interaction in the region but the teachers, students need to learn and explore the among the or society. values in their own culture.

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In it, there are values- socio- cultural values which reflect the umpama we may understand the Toba Batak mind, idntity, character, norms. These norms include actions, ideas, rules and relationships that society, and tradition. the Toba batak people share. Umpama also reflects mores, that is , the Interrelation between language and culture has also been long stated by Sapir: right and wrong that the members group agree is good or bad for Human beings do not live in the objective world alone, nor people. alone in the world of social activity as ordinarily understood, The real culture of Toba Batak , as a matter of fact, lies on the but are very much at the mercy of the particular language which becomes the medium of expression for their society. It three matrix systems called ‘Dalihan Natolu’ ( The Three Stones). is quite an illusion to imagine that one adjust to reality Dalihan natolu is a kind of a stove which consists of three stones. essentially without the use of language and that language is merely on incidental mean of solving specific problems of These stones support a pan under which a fire is made to heat water communication or reflection. The fact of the matter is that the inside the pan. The three stones symbolyze the three main parts of ‘real world’ is to a large extent unconsciously built up on the language habits of the very largely as we do hear and Toba Batak family : Dongan sabutuha, a term which represents the otherwise experience very largely as we do because the son and his wife as well as his relatives under one subclan, Boru language of our community predispose certain choices of interpretation (1929:…) which represents the daughter and her husband as well as her relatives It is umpama, the language habits of the group, that give ‘real world’ under one sub-clan, and Hula-hula which represents the mother’s of Toba Batak society. The individuals who are good at practising brothers as well as parents under one sub-clan. When conducting a umpama are called to be mature in Toba Batak socio-cultural context. ceremony, the host should include the three sub-clans in order that the Consequently, they are always appointed as representatives in an Adat ceremony can take place. In relation with umpama, the representatives ceremony. If a wedding takes place, those whose capability in using of each of the sub-clan should be present when the ceremony is going umpama are good come. on. The umpama is performed in turn, and will end with an agreement Umpama as one of the folkways may describe the action between the 3 sub-clans. norms of Toba Batak society. These actions norms contain values, From the descriptions mentioned it is obvious that umpama as they are, socio-cultural values, values to which the group members a part of TBL cannot be separated from Toba Batak culture. It is must agree to fulfill the welfare of the group. closely related in that one is not possible without the other. Through

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Umpama is said to be popular among the eldrs especially when umpama are determined in context of situation, the context in which it is used in adat ceremonies. And umpama is also popular as it is used people are involved in social interaction. as a meansto express a cultural maturity among the elders. However Based on the explanation above, the main research question is umpama is in the state of declining in terms of its development, as “What Sociocultural Values are there in Umpama of Toba Batak?” nowadays it is not directly handed down generation. Accordingly, This general question can be broken down into the following research many young people are not able to use or express umpama when they questions: participate in the adat ceremony. 1) What Educational Values ( Religious Values, Social Values, Umpama as a folklore has been considered important in the Personal Values ) are there in umpama of Toba Batak? persent time of Toba Batak life, because of its usefullness; any 2) What Economic Values are there in Umpama of Toba Batak? problems which emerge among the batak people more or less be 1. 3 Purpose of the Research solved. It is therefore reasonable to take umpama under investigation. In general, the study is aimed at describing the sociocultural 1.2. Research Problem values reflected in umpama of Toba Batak. This main objective can be The ethos of culture is the characteristic core of values which elaborated in the following specifics objectives: is central to a culture (Horton,1982). Toba Batak culture is believed to 1) To describe Religious Values, Social Values, and Personal Values have some of these following values: religious values, social values, in Umpama of Toba Batak. personal values, and economical values. Religious values, social 2) To describe the Economic Values in Umpama of Toba Batak. values, and personal values are headed under cultural- educational 1.4. Scope of the Research values ( Amir in Sukatman, 1992). The values, which are sociocultural Educational values and economic values will be observed in in nature are imbedded in umpama of Toba Batak as social norms these following scopes: which are considered as the adat in terms of social law (Gultom, 1992). The sociocultural values which are imbedded and expressed in 1.4.1. Educational Values

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Educational values are limited under these following three attitudes. So the social values or norms are normative guidance of the values as proposed by Bakker (1988): religious values, social values, societies of their culture. and personal values. Social values are many, e.g. devotion, luck, kinship, law, progress, conflict, etc. In this research, the social values are limited to 1.4.1.1. Religious values Religious Values will be treated under the three religious the kinship, law, progress, and conflict because they are the most systems of Toba Batak (Werneck, 1909: 1)The belif in God, 2) The dominant in Toba Batak culture. They are considered as the cover belief in Tondi, and 3) The belief in Begu. These three are considered terms from which the included terms or cultural- specialities are as the cover terms as the basis to find out the included terms or the derived. The four cover terms are the most frequent universal of the smaller categories of the values. Derivating included terms from the social characteristics of Toba Batak. cover terms is a common procedure in any observation of cultural 1.4.1.3. Personal Values domain, especially in domain analysis (Spradley, 1980). Personal values which will be presented in this research are : awareness, honesty, dignity, and courage (Jarolimek,1977). The four 1.4.1.2 Social Values Socially derived values constitute normative axpectation that are treated as the cover terms as they are universal in nature. help shape and guide social life for individuals in a particular society 1.4.2. Economic Values (Marx and Goodman, 1980). This is a part of culture, whereas another Economic values as defined here are not separated from the is the social structure. These two elements are ofcourse, intertwined, onthropologists’ definition, that is, the way of maximizing something as the values are applicable to society which owns the culture. in order to fulfil the social purpose of life. Based on the cultural-core, Reflecting upon the values of society gives a good clue to what roles the totality of an economy is seen from the economic culture ( most admired and how they are defined (Stewart and Glynn, 1985). Steward in Geerts, 1976). And the economic culture is the cover term According to them, roles are determined by the norms. In this case which is universal in cultural context. So the economic values here norms in terms of kinship status, law, conflict, and other social concern with the economic culture of the Toba Batak.

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1.5. Significance of the Research Sociocultural values are values which sociocultural in context. It is hoped that the research findings will contribute practically In this study, the four values : religious values, social values, personal to the selection of materials for the local load in in the teaching of values which are headed under educational values, and economical Toba Batak language as a regional language in FKIP Nommensen values will be treated in Toba Batak sociocultural context. University Pematangisantar. It is also hoped that the findings will Umpama is a kind of proverbial expression which contains contribute to the materials given to foreign students who come to the norms, sanctions, rules, and warnings that should be obeyed. It is also above faculty for the purpose of learning the language and culture of a poem which has a cultural tradition. The shared cultural tradition is Toba Batak. The research findings should also assist in supporting the so called Toba Batak customs or adat (Sihombing, 1986). sociolinguistic theory, especially with reference to speech acts in the The Umpama of Toba Batak under investigation are those context of situation, and in discourse analysis. which include proverbs, poems, and other expressions which take the above definition called pepatah (Hutapea and Marbun, 1987). 1.6. Defenition of Key Terms Toba Btak is an ethnic group which is characterized by the First of all, the notion of value itself needs to be etimologically area of North Tapanuli in North Sumatra covering districts such as defined. It is derived from the Latin word valera which means worth, Toba, Samosir Island, Toba Holbung, Uluan, Habinsaran, Silindung, excellent, usefullness, and importance. Values in plural form can be Pahae, and some other areas outside these districts, as the dwelling defined as the established ideals of life ( Thorndike, 1951). Values in places. Toba Batak is also an ethnic group which is characterized by this study refer to the worth established ideals of life. Dalihan Natolu ( Tripartite ssystems of exogamous affinal kin Socioculture or culture is the total way of life of people of relationship) in its social systems, and it has one speech community in society, including their customs, institution, beliefs, and traditions which the language is called Toba Batak Language (TBL) (Marbun which can be transmitted through communication, largely in the form and Hutapea, 1987, parkin, 1978). of language ( Steward and Glynn, 1985 , Newmark, 1988). Sociocultural aspects which are involved in this study are educational 1.7. Location of the Research aspects and economic aspects.

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This research is based on the documentary study, and the field Orientasi Nilai-nilai Budaya Batak’, and Sibarani (1976) on his book ‘ observation as supplement. The documentary is much done at the Umpama Batak dohot Lapatanna’. centre of documentary of Toba Batak culture in the University of Theories concerning with the analysis of the data are based on Nommensen Medan. The location of the observation is in North Spradley (19880) in his book “ Participant Observation”, in which the Tapanuli, the district of Trutung. Tarutung is chosen because it is analysis is done through domain analysis, and Berg (1989) in his book considered as the centre of Toba Batak cultural administration, and it ‘ Qualitative research Methods’ which deals with content analysis. is also the capital of the region of North Tapanuli. Theories proposed by Hymes concrn with the speech and the SPEAKING formula which is derived from S ( Setting and Scene), P 1.8. Theoritical Framework ( participants ), E (ends), A (act sequence), K (key), I (instument), N A Scientific theory can help an analyst to make his way of (norm of interaction and interpretation), and G (genre). These theories solving problems easier, because it constitutes a premise in his basic are appropriate in the context of situation in umpama. scheme of toughts. A theoryof analysis shoul be selective and relevant A theory proposed by Brown and Yule deals with the local to the object being analysed ( Latief, 1993). In other words, the theory interpretation in discourse analysis. That is the way the hearer shoul be identified before analysing the data of a research, so that it interprets the nearest context. will be reflected not only in the structure of logical- thinking but also A theory proposed by Harahap and Siahaan deals with the in the structure of the research writing. categorisation of cultural values, and the meaning of umpama was Theories in this thesis especially for the umpama being studied based on Sibarani. are still depending upon the sociolinguistic theory proposed by Hymes Besides those theories mentioned above, the researcher also and Brown and Yule whose books are mentioned here successively: ‘ observes the relevant theories to complete the seven which are Explorations in Ethnography of Speaking’ (1974), and ‘ Discourse considered as the basic. Analysis’ (1983). Theories for umpama as a part of the Toba Batak culture are reffered to Harapan and Siahaan (1987) in their book ‘

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CHAPTER II group REVIEW OF THE LITERATURE ( Chaika, 1982). Toba Batak Language ( TBL ) can also be examined in terms of speech activities of the social group as to find out This chapter is aimed at reviewing the literature of the items conditions, values and beliefs that shape the group. In Toba Batak which are the most relevant to the study such as Sociolinguistics and social interaction, a verbal interaction occurs much as a social process its subdivisions: definition, verbal skill, speech situation, speech in which utterances are selected in accordance with socially event, and speech act, the basic principles in culture: concept, values recognized norms and expectations. in culture like educational values ( religious values, social values, It is true based on the definition mentioned above that TBL personal values ) and economical values, Umpama: umpama as a and the society are interdependent, because it is the language that the folklore, functions of umpama, and earlier research. society speaks.

2.1.2 Verbal Skill 2.1 Sociolinguistics An ability to use language in oral varieties in daily speech, 2.1.1 Definition constitutes a universal phenomenon owned by the community Sociolinguistics is the study of the ways people use language regardless of their background in education, family, social status, etc ( in social interaction (Chaika, 1982 ). We can imply from the definition Kartomihardjo, 1988 ). From this statement it is true that the education that the two components, people ( society ) and language are background does not influence the verbal skill of a social group; in interdependent. We can study society in order to find out what kind of other words, people may have a good verbal skill eventhough they are thing language is, or we can also study language in order to not well-educated. understand well the structure of society ( Hudson in Wardhaugh, 1986 A verbal skill is a spoken skill ( Crystal, 1980 ), or the ability ). The study of the sociology of language equals with the field known of an individual speaker to use his language well ( Hartmann, 1973 ). as sociolinguistics. As an example, the following English bowling-jargons, written in the Examining the speech activities of different social group casts underlined words, were used by an experienced bowler ( S ) to his light on the conditions, values, beliefs that have helped shape the friend ( F ) as an outsider: 19 20

S : Did you see that hit? I thought sure it was buried, but “Ipe nuaeng bere ..., porsea do hami dihata ni Ama ni anu nangkin, alai asa umpos roha nami denggan do paboaonmu he left a swishing seven. He should have had a turkey. manang naung sian rohan do naeng namopot boru nami. Jala F : Yeah, I thought so too ( bewildered) . . . as tangkas botoon name laos paboa ma jolo hira ise ma nuaeng lae natumubuhon hamu, sian huta dia jala anak paipiga ma ho In the above dialogue, ( S ) has used his own language well by nak ni lae i? mastering the jargon of bowling such as; buried, meaning perfect, and ( Simbolon, 1981 ) turkey, meaning three strikes in the row. In this case, ( S ) has a good The expression can be translated : verbal skill, while ( F ) has not. Now, guy... We believe what we heard from the people. But to Another verbal skill can be exemplified in the following be more satisfied, please tell us if you really want to marry our Indonesian proverb, called : daughter. To be clearer, let us know pour personal and social background. Pecah cawan di atas peti Cawan minum Sutan Amat Another verbal skill that is practiced in the activity is the ability to use Tuhan Allah yang maha suci Jangan dilupakan setiap saat expression called Umpama. Umpama can be a tool to gain a purpose. ( Balai Pustaka, 1952 : 227 ) The meaning and example of umpama will be explained in 2.3. Translation : The broken mug was on the box 2.1.3 Speech Situation, Speech Events and Speech Acts The drinking-mug of Sutan Amat There are many situations which are associated with speech, God the only Almighty Should not be forgot e.g. ceremonies, meals, sport matches. Apart from non-verbal events The above proverb was expressed as a warning that God should not be they may contain a number of speech events which need not forgot, and that God is holy. necessarily be of the same type ( Platt and Platt, 1975 : 14 ). Speech A verbal skill in Toba Batak culture is central since what needs situations that commonly occur in Toba Batak setting is an activity in to be a means of solution to the problems emerge in cultural activities a ceremony before which a real talk is done. After a meal, the use of is the ability to use the spoken language in social interaction. In a verbal skills such as certain expressions and Umpama are practiced. whispering, a speaker who is skilled in Toba Batak expressions will Hymes (1972 ) pointed out that a speech event is restricted to start to say to the audience (hearer) : activities or aspects of activities that are directly governed by rules or 21 22

norms for the use of speech. A speech event could be exemplified as a achieves its objectives. The word SPEAKING itself is an acronym for lecture, a formal speech, conversations, discussions, etc. A speech various factors : Setting and Scene ( S ), Participants ( P ), Ends ( E ), event that takes place in Toba Batak ceremony could be conversations Act sequene ( A ), Key ( K ), Instruments ( I ), Norms of interaction and discussions. In the speech event there will be dialogues between and interpretation ( N ), and Genre ( G ). the addressor and the addressee, followed by a discussion in order that Setting deals with the place and time (the concrete physical the participants reach decisions. Speech events consist of several condition in which speech takes place ), while scene is the cultural speech acts. To summarize, we can state that a marriage is a speech definition of the occasion. Participants are combinations of speakers situation, the dialogues in the activities are speech events, and the and listener, addressor and addressee, or sender and receiver. Ends questions and responses are speech acts. concerns with the expected outcomes of exchange as well as to the Austin in Crystal ( 1980 ) noted that speech acts refers to the personal goals that participants seek to accomplish on particular theory which analyses the role of utterances in relation to behaviour of occasions. Act sequence refers to the actual form and content of what speaker and listener in interpersonal communication. It is a is said. Key refers to the tone, manner or spirit in which particular communicative activity ( a locutionary act ) in reference to the message is conveyed. Instruments deals with the choice of channel intentions of speakers while speaking ( the illocutionary force of effect ( oral or written ). Norm of interaction and interpretation refers, to the of their utterances ) and the effects they achieve on listeners ( the specific behaviours attached to speaking. Genre the last term refers to perlocutionary effect of their utterances ). So speech act can be types of utterances; poems, proverbs, riddles, sermons, etc ( Hymes, interpreted based on the locutionary, illocutionary, and perlocutionary 1974 ). act. The eight factors in speech can influence the success of Any bit of talk is actually a piece of “skilled work” ( speakers in a talk. These factors are used as an approach in the Wadhaugh, 1986 ). This is in accordance with the SPEAKING analysis of the verbal skill in practicing Toba Batak expressions and formula proposed by Hymes which to refers ethnography of umpama. Thus the speech acts are much concerning with Who speaks, communicative event, that is, a description of all the factors that are to Whom, How and When, which cover those factors that have been relevant in understanding how that particular communicative event mentioned.

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2.2 The Basic Principles in Culture based on the custom, and this is called the social system. The third refers to the physical culture as the results of human activities, which 2.2.1 Concept According to Sir Edward’s early definition ( 1871 )., culture are concrete in forms such as houses, cars, etc. The first and the was viewed as “that complex whole includes knowledge, belief, art, second elements of the culture are mostly involved in this study in morals, law, custom, and any other capabilities and habits acquired by terms of their dominant occurrence when dealing with the practice of man as a member of society”. Thus it consists of all the learned Umpama used in adat ceremonies. patterns of acting, feeling, and thinking shared by the members of a As has been mentioned previously that the division of culture particular society. We have seen that Toba Batak is a particular includes 7 categories : language, knowledge, social organization, society which shares the patterns of acting, feeling, and thinking, and technology, earn of living, religion, social art; these seven categories termed under one ethnic group “Toba Batak ethnic group”. are of course, embedded in the previous three elements of culture. But Another definition of culture which is not much different from in this, we can see that Language is put in the first place, which shows the above mentioned is stated by Koentjaraningrat : “Culture consists that it is the bridge to the accumulation of the other elements. Toba of the whole systems of thinking, acting, and human works as learned Batak Umpama is a part of its language which can cope with all the pattern in making the welfare of its own member in society” ( 1979 : elements of the culture. Thus, Umpama reflects socio-cultural values; 80 ). Toba Batak culture reflects the behaviour of its member in the religious values, educational values, personal values, and economic order to be accepted as the member of the ethnic. All the individuals values among which they are treated as the scope of values in this in this case must learn all patterns since they are willing to be well study. served in life of the whole members. 2.2.2 Toba Batak Culture J.J. Honigmann ( 1959 ) made three different elements of The social relationship among the Toba Batak People has been culture : ideas, activities, and artifacts. The first refers to complex regulated in the family system in the terms of the social interaction system of ideas, values, norms, etc., which according to Horton ( 1982 reflected in Dalihan Natolu. As has been explained, Dalihan Natolu is ) is called the ideal culture. The second refers to the complex system the cultural way of life of Toba Batak people. When the culture is of activities in society which consist of interaction among people implemented in the social activities as in weddings, funerals, etc, 25 26

Dalihan Natolu is the tool from which all the decisions in the activities hula-hula ( wife-givers ) when his daughter is taken as a wife by the are based on. So Dalihan Natolu is the law norms resources that must other marga of the different sub-clan. When the holder of the activity be present in every social activities of Toba Batak. belongs to the sub-clan of his wife, he will act as boru. The following section will discuss the nature of Dalihan The philosophy of Toba Batak on the three terms that make Natolu and its relation with the Toba Batak marriage and funeral. them as one for all and all for one is retained until now- somba marhula-hula, manat mardingan tubu, and elek marboru. Somba 2.2.2.1 Dalihan Natolu marhula-hula means that the hula-hula should be respected for it is the The characteristic of the Toba Batak culture lies on Dalihan source of pasu-pasu ( blessings ). Manat mardongan tubu means that Natolu ( Siahaan, 1987 : 23 ). This is true, for when one is involved in Toba Batak of the same marga should maintain friendly relations a social interaction he or she is not apart from the social position among them, in other words, they should be careful in terms of how which is derived from family system under three basic divisions of the one behaves towards the other because when their sons or daughters social standing ( Dongan Sabutuha, Hula-hula, Boru ). The term get married they cooperate to support the cost spent in the activity. dongan sabutuha ‘Friends of the same stomach’, meaning that every one who has the same sub-clan ( marga ) from the male side of the Once they are quarrelling, the activity that has been planned may be family represents the mentioned term. Hula-hula refers to wife’s postponed. Elek Marboru means that when there is an activity, boru will take much responsibility in preparing things concerning with the families such as uncle, father in law and those treated under the same job descriptions in the activity. Boru should everything from the line. Boru ‘female’, means, the daughter’s families and her relatives. beginning that the ceremony can start anytime it is intended to start by Each of the Toba Batak has the same opportunity to be hula-hula, the suhut and the hula-hula. With this responsibility, the suhut as the dongan sabutuha, and boru ( Rajamarpodang, 1992 ). This is related to holder of the activity should behave in a persuading way to boru, the activity when there is a marriage; one who holds the activity is because once boru refuses to take part in the activity, it will be considered the centre of ceremony and he will represent suhut. This suhut corresponds to the term dongan sabutuha, as he, his son and meaningless. In other words, the decisions made will be useless. So those invited must have the same sub-clan or which are parallel to it, boru should be persuaded in such a way that the work runs well to reach sound decisions. so that they belong to one group of dongan sabutuha. He will act as 27 28

The socialization of dalihan natolu including marga ( sub-clan prepared by boru. These materials are used as symbols which are ), family system, and the clan relation have been regarded as the basic addressed to those who are supposed to legitimately receive them. primordial education of the ethnic group ( Harahap, 1987 ). It means They can be in the shape of meet, ulos ( Batak blanket ), or money. that the Toba Batak people build friendship and social relation based The presenting of these are always followed by the use of umpama. on marga. Each marga has the position of hula-hula, dongan sabutuha 2.2.2.2 The Relation of Dalihan Natolu with Adat Ceeremonies and boru. When for exemple, marga Pardede whose wife is from Marriages and funerals are the most important activities in marga Pasaribu, meets a Batak male whose marga is also Pasaribu, the Toba Batak ceremony. Dalihan Natolu functions as determining the Pardede will call the Pasaribu his hula-hula. When he meets marga position, rights, and obligations of people or group in the social Panjaitan whose wife is marga Pardede, he will call his boru, and interaction including marriage and funeral. Beside this it also when he meets another Pardede ( male ) he will call him dongan functions as the basis for making decisions in the democratic way, sabutuha. The practice of this dalihan natolu will obviously seen and especially when the ceremony takes place. The elements of Dalihan reflected in the activity whichn is called ulaon adat (custom Natolu like, Dongan Sabutuha ( suhut ), Hula-hula, and Boru cannot ceremony). be separated from any adat ceremony. Like in a marriage, the sitting In an adat ceremony, there is a term; manghatai which is position of each of the elements has been fixed according to the place concerned with the decision-making done through talking face-to-face where the activity takes place. If it takes place indoors ( a house or between suhut ( and his dongan sabutuha ) and the hula-hula. building ), the position of Suhut will be at the right side of the house, Manghatai, pronounced makkatai, is always after a meal. In this Hula-hula will face Suhut, Boru sits at the back between Suhut and section, the umpama must be used as a tool to bridge the gap that may Hula-hula, and at the position of the front door between, those who are emerge, and to base the decisions made on the norms reflected in invited take position. The same thing is done in a funeral activity, the umpama ( Sihombing, 1989 ). Parhata ( speakers ) from both sides are difference is that in the middle lies the body of the deceased. appointed to be their representatives. So both suhut and hula-hula The activities in of Toba Batak marriage include the talks that have their own speakers, that have been selected before hand. occur in each of the various processes such as Marhusip ( whispering Everything dealing with materials as supplements to the activity are ), Marhata Sinamot ( talking about the marriage cost ), Tonggo Raja 29 30

( confirmation ), Martupol ( premarriage ), and Marunjuk ( Blessing ). economic values. So, the sociocultural values imbedded in umpama Simbolon ( 1981 ) pointed out that Dalihan Natolu is a means of are based on the nine cultural values. implementation all the processes in marriage. A funeral ceremony too, 2.2.3.1 Educational Values in which one of the processes is Tonggo Raja, contains an obligation Knowledge, skill, ability, or character developed by teaching, to invite Bius ( King of Adat ) according to the system s of Dalihan training, study or experience is called education ( Thorndike, 1951 : Natolu. This activity is meant to reach confirmation about what to do 263 ). It is obvious that education plays an important role in creating based on the opinions, comments, and advice of the elders in the and developing the culture. An infant is born into this world with no funeral ceremony. The funeral in Toba Batak reflects a belief that culture and no concern for anything beyond its own organic functions. there will be a life after the death ( Gultom. 1992 ). In this case It must learn all the skills or character by training from adults. If the Dalihan Natolu is made as the representative for giving the blessings has internalized the culture of its society, he has experienced the so that the body will be accepted in the heaven. As a representative, process of socialization. Educational values then, refer to religious Dalihan Natolu is considered a bridge before the blessing of the priest. values, social, and personal values. As based on the subjective culture 2.2.3 Values in Culture ( Bakker, 1988 ), these three values are of high essence in guiding the Each society creates and accepts certain values and set up, a society to a perfect life in terms of life as the creation of God with framework of social norms to express and protect them ( Remmling religious dimension as well as in social and personal life. So, these and Cambell, 1970 ). Based on this, there are certain values imbedded three values are headed under educational values. in culture. In Toba Batak culture there are nine main values : kinship, 2.2.3.1.1 Religious Values religion, hagabeon ( fruitful ), hasangapon ( respectful ), hamoraon The people’s institutionalized beliefs and practices concerning ( richness ), hamajuon ( progress ), law, self-relience, and conflict supernatural are called religion ( Horton, 1982 ). This supernaturality ( Harahap and Siahaan, 1987). The nine cultural values Toba Batak has long existed in Toba Batak culture even before the time are termed onder sociocultural values which are limited to educational Christianity was introduced by the work of missionaries. There were values ( religious values, social values, personal values ) and three religious beliefs of the traditional culture of Toba Batak (

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Warneck, 1909) : 1 ) The belief in God, 2) the belief in tondi, and the They put the gifts or food on the graves or wash their faces with water belief in Begu. When talking about these three systems of belief in taken from the spring to symbolize that they are fully begging for Toba Batak culture we do not refer to religion in its formal nation, but mercy. it should be looked upon as supernaturality accepted by the people as Tobing ( 1956 ) stated that the structure of the Toba Batak the soul in relation to God, Tondi, and Begu. belief in the High God covered the belief in tondi, the belief in begu, When people believe in God in this context of belief, they and the belief in deities in which these beliefs are looked upon as should believe that life depends on the creation of “Debata Mula Jadi totality, not as parts. According to Gultom ( 1992 ), these beliefs na Bolon is made as the God of Toba Batak, is transcendent but contain values in which some of them are imbedded in umpama of existing closely to His creation. Toba Batak. Whether they are still of high values in today’s life of Tondi refers to the soul which is immaterial in nature. By Toba Batak is still under question. Tondi men communicate with God in which the way to do it is 2.2.3.1.2 Social Values solemnly within the inner soul in order to deliver the whole life, and As has been said that each society creates and accepts certain completely in unity with God. For this reason, Sihombing ( 1989 ) values and steps up a framework of social norms to express and stated that it is through “Debata sitolu sada” ( The Three Gods but one protect them ( Remmling and Campbell, 1970 ). This quotation can ). One god that dwells above us as the resource of knowledge, one imply that all societies have norms, and accept values imbedded in the God that dwells below, as the resource of mercy, to whom we depend culture of society. The values constitute expectation that help shape on. and guide social life for individuals in a particular society, as stated in Begu refers to the belief that the former Toba Batak ancestors the previous section ( Marx and Goodman, 1980 ). Thus, for a society had relations with the spirit of the deceased. Spirit are of several kinds to be in a good order, each member of the society has to obey the rules : spirit of the bad, spirit of the good, spirit of the rich, etc. or norms, and accept the values as chastity in the origin culture. ( Sihombing, 1989). The ancestors always presented gifts or food to All the values can be imbedded in the elements of the culture, begu as sacrifices, so that they were not annoyed. There are still a few especially in the nonmaterial culture as in norms in the terms of law, people who practice it, especially when they found their life ancestors. in the family ( kinship ) as a part of a social institution, in the 33 34

knowledge ( progress ) as a part of idea system, in the conflict as a thoughts and today’s system of modern thinking ( Simatupang, 1986 ). part of social control, etc. ( Remmling and Cambell, 1970 ). In line One of the obviously characteristics of Toba Batak way of gaining with those mentioned, social norms or values are normative guidance progress is by struggling for the highest education for their children. of the societies who own the culture ( Stewart and Glyn,1985 ). In this case education is a means of gaining knowledge, richness, etc. We can see for example that each society has a cultural Kinship as an element of a family system has one of many conflict, that is, the process where a person or group seeks to gain a functions, that is as a means of socialization ( Horton, et.al., 1971 ). reward by weakening the competitors ( Horton, et.al., 1971 ). But As a means of socialization, it is, as a matter of fact, of great value, as viewed from the function, a conflict can have a value in that it can socialization itself is the process by which people acquire the beliefs, function as to increase the unity, solidarity, and sacrificial of groups in attitudes, values, and customs of their culture ( Stewart and Glynn, conflict ( Horton, et.al., 1971, Harahap and Siahaan, 1987 ). Fallding ( 1985 ). In Toba Batak culture, kinship dominates the social interaction 1968 ) noted that the conflict may be between the culture of a person’s concerning with marga ( surname ) relationship Harahap and Siahaan, group and that of another group, but if he has identified with both 1987 ). This is true since there is no relative without introducing groups he will have taken the conflict into himself and become a marga in Toba Batak life. So, kinship relation is important for the marginal man. In Toba Batak culture, conflict occurs within the same people to be well socialized. group of the same culture. But if we want to understand the roles of Law in term of norms are social rules ( Remmling and the Batak culture in the midst of a diverse society, it includes Campbell, 1970 ). As rules, we understand them as traffic lights to be observing the behaviour of the Batak people among themselves or obeyed, so that there is a social harmony. So rules or norms govern outside their own cultural group. the behaviour of the people. In Toba Batak culture, both traditional Progress in terms of knowledge constitutes the idea system of law and formal law ( not written ) refer to that of governing the the culture and its rooted in its own institution called education relation of religious meaning and social interaction. As Gultom ( 1992 ( Remmling and Campbell, 1970 ). As the system, it is of course, ) noted that norms have actually been made in the form of umpama, different from one culture to another. The Toba Batak way of meaning the umpama contains norms. thinking, for example, is the combination of the traditional elements of

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2.2.3.1.3 Personal Values farming. Economic transaction was going in a market called “Onan’, Personality refers to the organization of attitudes, emotions, which was held once in a week. This was done by exchanging things expressions and temperament of a person ( Horton, 1982 ). This or bartering until the note- exchanging system was parctised by time includes habits, beliefs, and valuesof a person. Values of person are government institutionalized it. much depending upon the group. So, the group is the medium According to Keesing ( 1958 ), there is a concept of property whereby by person experiences the culture. which is viewed in terms of relations between people and things. In According to Simorangkir ( 1987 ) personal values constitute a Toba Batak this concept is viewed from the tangible and intangible basic compass to the life of individuals. This is true since they can settings. The former is considered a knowledge of maximizing the function as ( 1) to interpret life of its own individuals, and ( 2) to earn values of transaction, and the latter refers to the knowledge of magic. life and to make it survived ( Amir in Sukatman, 1992 ). The economical values in the context of proverty is commonly The concepts of personal values proposed by Jarolimek ( 1977 kown in a “Marhata sinamot’ setting. Marhata sinamot is dealing with ), are mostly treared in this study : ( 1 ) awareness, ( 2) honesty, ( 3 ) the condition within which economical aspects were talked about ( human dignity, and ( 4 ) courage. These may be broken down into Siahaan, 1986 ). In this condition people who are involved in it almost more items according to the condition that umpama may have. always talk about the cost of conducting a work in relation with ceremonies in Toba Batak such as; weddings, funerals, and other 2.2.3.2 Economic Values The anthropologist’s definition of economic is “the science festivities. It is not always the action of maximizing but also the which studies human behaviour as a relationship between ends and process of maximizing is also central to decision-making in the scarce means which have alternative uses ( Robin in Keesing, 1958 ). ceremony. Based on this definition, all purposive behaviour has an economic The aspect of property based on the tradition view was based ( that is, goal maximizing ) aspect. Even when the traditional on the concept of harajaon (kingdom) which was manifested in the setting of huta. This is called as the cultural-core or economic culture economic system has developed, there is a way of maximizing (Geertz, 1976). From this, we can take an inference that the context of something. In former times, the Toba Batak people had struggled marhata sinamot is a part of the economic culture of Toba Batak. But along for maximizing their quality in life by hunting, petting, and 37 38

huta (village) is fundamental to see the totality of life that governed All those characteristic mentioned above are also found in economic source of the people of Toba Batak in building their Toba Batak Umpama. Take for example one of them, i.e. that it has economic settlement. Economic culture is, therefore, owned by each pattern and formulae, the following Umpama reflects that the form has society. rhyme-ending : Tinutung tu api “Burnt into fire” 2.3 Umpama Pinatuba songon soban “piled as firing-wood” Naung tinuptup ni tahi “One that planned and done” 2.3.1 Umpama as a Folklore Unang be masisolsolan ‘Not to be regretted’ Folklore may be defined as those materials in culture that The first and the third line end in the same rhyme, so does the circulate traditionally among members of any group in different second and the fourth. So it has a rhyme of abab. The first and the versions, whether in oral by means of customary example ( Brunvand, second line can be treated as the condition, the third and the forth 1965). The characteristics of a folkfore according to Danandjaja ( contain the content. Thus the notion of this umpama is like the pile of 1989 ) are : the burnt wood, we should not regret to what was planned preceded a) the way of communicating is always orally. before us. It is noted here that umpama may consist of two lines. b) it is traditional in nature in terms of its extent of spreading took at least for two generation. 2.3.2 The Functions of Umpama c) it is anonymous, that is, the name of the teller is no longer known. Sihombing (1986) has studied Umpama on the Philosophy of d) it has pattern and formulate. words, the Words are interpreted as Hata which means Language. In e) it functions as the means of education, consolation, social an adat activity there is a term known as Parhata, that is, a term which critiques, and projection of self-inspiration. refers to a person. Who has the ability in using umpama. This person f) it has its own logic which is different from common logic. has a great role in decision – making especially when he is assigned to g) it is owned by collective or society. be the representative of its own sub-clan participating in the adat h) it is naïve in its nature. ceremony. i) it exists in various versions.

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He will be appointed ‘Raja parhata’ or ‘The king of words’ Beside as a means of communication, Umpama also functions due to his good proficiency in communicating umpama. This as one of the means of solving problems. following Umpama will reflcet how important the role of Parhata is: 2 . 3 .3 Earlier Research Papan martada mura marlubang The study on umpama was firstly done by the departement of Pande marhata moru utang education and culture of indonesia (1984). The study was entitled as The wooden floor is easily broken “The Traditional Oral Expression of North Sumatra”. What is meant To be good in umpama reduces debt by the traditional expression is the umpama including the meanings The notion is that the king of words would be highly respected. This is imbeddded in them. The umpama were collected from the native true since there is jambar parhata (gift for the king of words) in the speakers from the area of Toba Batak such as Toba Silindung, Toba form of part of animal flesh. This gift is the symbol of appreciation, Humbang, Toba, and Toba Samosir. They were presented because umpama which are expressed by the king of words are very semantically , without cronstructing the values of culture that is important in any adat ceremonies and in the acasions of blessings closely related to culture of Toba Batak. (Sihombing, 1989; Sihombing, 1986). Another study on umpama was written by Harahap and Sirait in Bona Pasogit, vol 6, said that Toba Batak Umpama is Siahaan (1987) in their book ‘Orientasi Nilai – nilai Budaya Batak’. dynamic and its own identity. It is dynamic because it can attract the Umpama here were presented as only a small part of the Toba Batak attention of the listeners, and it is used in turn one after the other. For culture. It is said to be supplement to the explanation of the culture. example, if two people are quarreling, and one does not aree with the As an example, the following umpama was presented to explain the other we can say this umpama : authority of a king : Aek godang do aek laut “The sea is the ocean” Baris – baris ni gaja dirura pangaloan Dos ni rohado bahen na saut “Compromise will do” Molo marsuru raja ingkon oloan The notion is even though we have a great difference in one problem, Molo so nioloan tubu hamagoan Ia nioloan dapot pangomoan we can solve it through a compromise. ( Harahap and Siahaan, 1987 : 99 )

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Translation : CHAPTER III

The foot – print of an elephant in the river bank The order of a king would be obeyed If not obeyed we would be lost 3.1 Research design If obeyed we would be in benefit A descriptive-qualitative design in used in this study. A There was no further analysis which is related to what values it qualitative research refers to the meanings, concepts, definition, imbedded and in what context it was expressed. characteristic, metaphors, symbols, and description of things (berg, Still another study wass the one written by Lumbantoruan 1989:2). Berg note the word quality refers to the what, how, when, (1987) in the form of a thesis entitled ‘perbandingan Peribahasa dan and where of a thing-its essence and ambiance. Concerning with the Perumpamaan dengan Umpama dan Umpasa Ditinjau dari Segi research being done, some of those procedures are used as what to be Bentuk, Isi, dan Pemakaian’. Lumbantoruan made a comparative observed are meanings of symbols and also description of things. The study between umpama and the proverb of Indonesia. Here, the study meaning can be interpretations which are derived from the social was not related at all to the culture of Toba Batak, as there was not process of people or groups of people interacting. A researcher can any discussion about the context in a cultural setting. observe what are involved in the interaction, when and how to the people interact. Bogden and Biklen (1983) formulated the following characteristics of qualitative research : 1) it has natural setting, 2) the qualitative researchers tend to analyze the data inductively, and 3) meaning are of essential concern in qualitative research. The writer uses adat ceremonies, especially wedding and funeral as the natural settings. These setting are of the highest value among other ritual ceremonies in toba batak culture. The data is analyzed inductively, meaning that the data is presented firsly, and then the writer interpret it based on the context of Toba Batak culture. It is true that meanings 43 44

are essensial in qualitative research, as in this study : umpama being talk, what time of the day to observe, and how manydocuments and what kinds to review (Bogden and Biklen, 1982). studied will be difficult to trace its values without its meaning. Based on this, the writer used field notes to include what is 3.2 Object of Study hoped from the setting. For example in the notes it will be written the The object of study is umpama which is documented in book schedule when to observe, the key informants, with whom to talk, and published by the department of education and culture, entidled” North data selection. To have good data, the process of triangulation was Sumatera Oral Tradition”. Other than this, the writer also uses the applied. The data would be checked again in another setting by using umpama which is practiced in the adat ceremonies as well as in the the informants’ words. dialoques of daily lives. There are 55 umpama are the most frequent There are eight informants involved in this research. Three of onas used in cultural activities and in the daily life. the informants are key-informants, whereas the other informants are

3.3 Techniques supplements. The key-informants, are much involved, especially in This part concists of (1) technique of collecting data, (2) the interviews. The first key-informant (interview 1, at the back page sampling, (3) triangulation, and (4) technique of analyzing data. of this thesis) deals with the use of umpama, the relation of umpama with the status of the youths of Toba Batak, the values of umpama, 3.3.1 Technique of collecting data and the meaning of umpama. The second key- informant (interview The data are collected by of servation and documentation. The two) deals with the relation of umpama with customary (adat) of Toba researcher observed the phenomena (in the form of words) of the Batak, the meaning of umpama, and religious values. The third key- people’s behavior. While observing, he made field-notes, and informant (interview three) deals with religious values, dalihan natolu, recording. He also used information out of setting. If the data gathered the relation of umpama with dalihan natolu, the shift of the cultural in the field not exhaustive, he will use document, and make values, and the role of umpama in adat ceremony. The five informants interviews. The interviews used are categorized as semi-standardized. deal with various items with are relevant to the study. 3.3.2 Internal Sampling By internal sampling we mean the decision you make once have ageneral idea of what you are studying, with whom to 45 46

3.3.3 Triangulation (3) Determining the cover term, and indentifying their division. For In order for the data to be valid, the process of triangulation example, when the cover term is found, the smaller units would was applied. The researcher used triangulation of theories and persons be formulated. (Berg, 1989). Triangulation of theories concerned with checking the (4) Finding the whole values of each categories. validity of the data based on more than one theory. For example, the When domain analysis is done, the next step to do is to analyze concept of debata as mulajadi Nabolon (Tobing, 1956) has a semantic the data taxonomically. In this analysis the data will be fixed to the relation with that of debata natolu (Gultom , 1992). The meaning of context of social setting. For example, when the following umpama umpama (1) : Bintang narumiris (stars which are plenty), ombun has a religious value : nasumorop (cloud which is thick), anak pe riris (sons which are Disi si rungguk, disi si tata Disi hita juguk, disi amanta debata many), boru pe torop (the more the daughters are) can be justified. in what setting it is practiced, who speaks it to whom and when, will Triangulation of persons concern with checking the validity of be fixed to the social rules. So taxonomic analysis is done when the the data to more than one expert. For example, the three interviews meaning of umpama has been found. done in this research have semantic relations, such religious values The data would be analysed when the researcher stays in the imbedded in umpama. So , these two procedures of triangulation were field and after data collection. Analysis of this kind is also related to absolutely dealing with the verification of the data. that of content analysis (Berg,1989). 3.3.4 Technique of Analyzing Data In short, the technique of analyzing data can be constructed Based on Spradley (1979), the following domain analysis is below : used in analyzing data :

Umpama meaning values (1) Applying the semantic relation in socio-cultural values. This

will result in categories of values. Same categories of data cover terms

(2) Selected the same categories data. included terms the whole values

context of situation

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3.4 Instrument CHAPTER IV In qualitative research, the researcher is often the only RESULTS OF THE RESEARCH instrument (Bogden and Biklen, 1982). In other words, a human being as the instrument can cope with all kinds ofv data the other 4.1 Introductory Remarks instruments would not possibly take. To find the socio-cultural values The 55 umpama are presented in this section. These umpama of Umpama as a part of Toba Batak culture needs interaction between are divided into three, they are : expressions which are bonded to the researchers and the society. He should be qualified in personal religious context (non-religious), and expressions which are (tolerate, patient, honest). Equipment such as a taperecorder is helphul modernized (expressions made resemble to). The three divisions are in this research, because it is used as a means of recording all the headed under one term-umpama. people’s words concerning with the culture of toba batak, especially in Umpama of type one are presented in (1) to (25) all of wich are relation with the supporting data in constructing the socio cultural related to religious values. Umpama of type two are presented in (26) values of umpama. to (40) which are related to social values, in (41), (47), and (48) which are related to personal values, and in (49) to (55) which are related to economic values. Umpama of type three are presented in (42) to (46) which are related to personal values. The following analysis focused on the sociocultural values in uumpama of toba batak, values which comprise subvalues : educational values which cover religious values, social values, and personal values, and economic values.

4.2 Educational Values

4.2.1 Religious Values

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Religious values, as have been stated in the research questions, Toba Batak, and Tuan Bubi na Bolon is the ruller of the upper-world. will expand to same components or smaller categories of the values, Other than this, there is Silaon na bolon, the ruler of the middle-word, as analysed in the following : and Pane na Bolon, the ruler of the under-world. (1) Bintang na rumiris Like the stars, the addresser of the umpama above hopes that Ombun na sumorop the bride and bride-groom have brilliant sons, and like the clouds they Anak per iris Boru pe torop have pretty and good-tempered daughters. Translation The concepts of fatherhood of God in traditional Batak thougth Stars which are plenty Cloud which is thick lie in the following umpama to which He is supposed to give care and Sons which are many nouristhment to children : The more the daughters are (2) Eme si tambatua The above umpama is expressed to expect more sons and daughters Parlinggoman ni siborok from the God or the spirit of the deceased. It is always expressed on Sude ma hita martua Debata ta na marorot the occasion of marriage, attending a new house, and in giving a name Translation : to the newly born child. In each ceremony three functional groups, i. Eme of si tambatua The shelter of the tadpole e. dongan sabutuha (womb-companions / those of the same clan), We all have fortunes hula-hula (wife-givers / one’s son-in-law and his nearer dongan God who cares to be strong The speech situation of the above umpama is during a death sabutuha) are present in which an older member is the does not ceremony. It is expressed by the three groups (dongan sabatuha, hila- contain the word Debata (God), has a symbolic meaning, the stars and hul, boru) to the holder of the ceremony (those who are morning over the cloud symbolize the power as considered to be the God of the the death). The people who take part in the ceremony may the role upper-word. The word God here refers to Debata which is the same with Ompu Tuan Mula Jadi Na Bolon. According to Tobing (1963), among the three groups to whom they supposed to be. For example, Ompu Tuan Mula Jadi na Bolon has another name, Tuan Bubi na one of speakers can be the dongan sabutuha of the deceased family, or more than one of the participants. Sitamba tua eme is a kind of eme Bolon. Ompu Tuan Mula Jadi na Bolon it self is the High God of (rice) as the place of shelter for the tadpole, which is belived to give 51 52

more respect, as the God giv good fortune (tua). The expectation from building his djabu or (house). After the village had become the umpama expressed by the speaker is that the family who is left by wellestablished it was to transfer the the banyan tree to a spot near the death will be taken care of by God. This is reflected in the word antrance to the huta. The tree was thus a living symbol of the marorot, which means to take care of the children by nourishing. So, continuity, and harmony of the community and its lineage. There was the family is supposed to be very weak when they have just missed a symbiotic relationship between the tree and the community of that one of their siblings. The word tua it self means good fortune or luck huta. When the menfolk were called to attend a bius (the village chief) but with genuine primitive sense of magico-religious power which ceremony each one of them collected leaves from the village banyan determines the fate of those who are blessed. tree and wore them as a headdress. In this way they expressed their The umpama which contains religio-cultural reference to social identity and corporate personality. It is said that the leaves of which the expression of traditional form of Batak deity Omputa Mula djabi-djabi tree were worn in the same way. Here we have a clear Jadi, can be seen below : reference to the importance of the ompunta na jumolo tubu (ancestor) (3) Martanta ma baringin from whom the strength of the lineage flows and from whom the Marurat jabi-jabi continous addition of the pasu-pasu (benediction) is expected. Mamora ma hita madingin Tumpahan ni Ompunta Mula Jadi The third line of the umpama is interpreted as the affirmation of Translation : mamora (wealth) and maju (progress) especially in the form of The banyan roots hang down The djabi-djabi is rooted numerous children an grand children which is assured by the help of We be wealthy omputa Mula Jadi, the God. Just as the banyan and djabi-djabi trees Blessed by the God have special root system to provide them with continual nourishment, This umpama is expressed by the hula-hula to the people who attend a so God cares for the Batak and provides them with the assurance of new house, and to the and the bride-groom. The banyan tree is the wealth, health and progress for descendants. cosmic tree of Batak, the tree of life. Every huta (Batak village) has its The next umpama to be discussed has a close relationship with banyan tree. In the old days when a man set out to find a new village that of number 3, in the case of the tree, as the meaning of both of ho took a scion of his village tree and planted it in the centre of the them is edentic. Let us have a look at the umpama below : site of the proposed new settlement, only after that did he begin 53 54

(4) Tubu hariara Translation : Di tonga-tonga ni huta Dismount from the mountain Tubu anak na marsangap By the stick of siala gundi Namora jala na martua The adatt of the ancestor Translation : Should be followed The hariara tree grows In the centre of the village Siala gundi is the key word of the umpama mentioned. Simbolon The children grow in respect (1981) explained that siala gundi is a kind of a plant which grows in Either they are rich or greath the forest, with a staright rod used for a stick. The stem of this plant The above umpama is expressed by the hula-hula in a wedding or after contains water, and functions as a means of watering the throat. The the birth of a new baby. It is hoped that like the hariara tree, the bride stick is also used for driving the wild animals away. So the stick has and the bridegroom will have posterity which are fertile as plenty as multi-funcions. The adat of the ancestor is symbolized as siala gundi the leaves of hariara tree. Hariara tree is bigger than banyan tree, but which means symbol of life. As the symbol of life it is certainly made they have planty of leaves and roots. Here, in case of the absence of as the compass to be inherited. Thus, those who use it will bee safe the word God, the hariara tree as the cosmic tree, is symbolized as the and properious. place of the spirit of the deceased, and also kept by the ancestors. That The above umpama is expressed by the speaker who is supposed is why it is grown in the centre of the village, so that the posterity will to be the old to the participants in the beginning of a dialogue when be sheltered. agreements will be found. These agreements can be reached if they The Toba Bataks believe that was taught as the riles follow the adat. What is adat for the Toba Bataks needs a further determined by the ancestors. These rules have been taken for granted, expalanation. and the Toba Bataks call them adat. Adat wich has been practiced Sinaga (1986) expressed three kinds of adat in Toba Batak belief: since the time it was made should be followed by the people of today. adat inti (core adat), adat-na taradat (pragmatic-adat), and adat-na- This can be seen in umpama below : niadathon (modernized adat). The core adat refers to and covers all the (5) Tuat na dolok Martungkot siala gundi creation at the beginning. For this case, Ompu Mula Jadi na Bolon for Adat ni ompunta na parjolo Toba Batak has stamped adat to the creation, that is adat which is the Ihuthonon sian pudi 55 56

law to be followed, the bad and the good, about one that is tolerated the jungle. Its root is watery and strong, used by the monk for curing. and one that is forbidden. Adat-na taradat refers to concrete and Andor halumpang was usually used to pull a cow that is very old. So pragmatic use of the core adat. Adatna-niadathon refers to the the old cow symbolizes a man who is very old called saur matua, modernized adat, meaning that the origin adat has been develop into whereas andor halumpang symbolizes the health and status of immune the new adat. This is followed by the change of values which may be from any disease. So, this umpama is an expectation for man to die influenced by modernity. old (mate saur matua), because this kind of death is the highest and the The Toba Batak belief of the magic power lies on the highly most respected one in Toba Batak life. respected death, that is mate saur matua. When a man is said to be The Toba Batak may ask the Debata (God) the wisdom, as reflected mate saur matua, it means, he is old enough and there is no problem by this umpama: for him to die as he has got grandchildren who have been successful. (7) Napura tano-tano Nasinuan di onan This can be seen in the following umpama: Manumpak Debata (6) Andor halumpang ma Dipaganda parbinotoan Togu-togu ni lombu Translation The sirih creeper Sai saur matua ma ho Plated in the market-place Paabing-abing pahompu God helps us Translation : So that our wisdom is in creased The rope of halumpang The puller of cow Napuran tano-tano (sirih creeper) is the batak name of the plant from which Bless be the old the leaves for the traditional betel-chew are taken, and which in indonesian is Holding for the grandchild called sirih. In the old days no batak ceremony could be complete without The above umpama is said by the old the bride and the bride- the provision of the materials for a chew. In addition to many other things it groom while spreading an ulos (Batak blanket) over their shoulders. It was the sign of friendship, sosial harmony and social solidarity. The onan, or is hoped that the God or the spirit of the deceased bless them to have a market-place, was the centre of the batak community , for more than a mere long merit life, until their being old in taking care of their trading place. Among other things the onan was the place were a recently grandchildren. The interpretation above is showed by symbolized born child was publicly paraded and introduced to the whole community as its new member. So , the first line of this umpama indicates the importance meaning of andor halumpang. It is a kind of ropy plant which grows in 57 58

and the assurance of social harmony and social solidarity and the protection Both umpama number (7) and (8) have the same context, they are they afford to all members of the community. It is in this context that the expressed in the wedding and the newly born child ceremony. The speaker is assured support and assistance of god is given , with the promise that by his always the hula-hula. aid the people will gain the wisdom to live in prosperity and in security. The support and help of God are also expected in terms of peace The same theme with the umpama just discussed above , the and welfare for the newly married couple. following has the notion of the caring assistance and support of God : This can be seen in the following umpama : (8) Landit bulung pinasa (9) Sada tangan siamun Porhat bulung hahombu Sada tangan hambirang Manumpak ma Debata Manumpak ma ompunta debata Mangasi angka ompu Diparsaripeon muna unang olo sirang Translation : Translation : Smooth is the leaf of jack-fruit tree On in the right hand Rough is the leaf of hahombu On is the left hand Gold supports us God supports us The ancestors are marciful Both couple will not divorce

The first line states the fact that everything has its own peculiar quality, like It is always expressed when the newcouple was being covered by ulos the smoothness or the roughness of the leaves of different kinds of trees. (traditional blanket). The speakers as the elders expressed it several times so This part of the nature which cannot be changed and which is not influenced that what was expected would be fulfilled. Tangan siamun is the symbol of by changing circumstances. The constancy of the natural order is a salient the strength, in the same way as the position of the bride-groom is on the consideration in the batak world view. There is a similiar constancy in the right of the bride to be the protector, tangan hambirang (the left hand) is the attitudes of both god and the ancestors. This is one of the few guarantees in supplement in which the function is to help tangan siamun (The right hand), life. The religio-cultural thought from pinasa, bearing in mind the used of the and it is weaker. Like the left hand, the woman is weaker than her husband, term bona ni pinasa as the designation of the birth-place of one’s sib- she is considered to be the partner or the assistant, and consequently they ancestor, through manumpak Debata to mangasi angka ompu which its cooperate. Once they do not go together, disaster awaits them. In a family, intensive form from the stem asi yielding the force of to have pity, or to be a wife should help a husband like the link between the right hand and the left merciful, is especially interesting and note-worthy. hand. However, Debata (God) is not a divinity who dissappears in remoteness, but he is always close at hand, as expressed in this umpama : 59 60

(10) Disi si rungguk Disi si tata The umpama just mentoned is aso used in any adat ceremony, especially Disi hita juguk after a meal. It can be said that the speaker of this expression was from the Disi do ompunta debata Translation : invited. It was hoped that the God supports those who come abd those who Where there is sirungguk invite. What is symbolized by Bagot na marhalto was that this is a kind of a There is si tata Where we sit cross-legged palm tree which is fruity and juicy. One of many other functions of the tree There is God is, the juice is made as traditional drink for keeping our body healthy. For The terms sirungguk and si tata refer to types of napuran creeper or other the food-giver, bless in terms of health was adressed, and for the people who similiar vegetations which are commonly found growing together. The were invited, luck will be theirs. The food served is not necessarily exlusive, whole force of the umpama rests on the word djuguk which means to sit with for the most i mpoetant is there is enough jambar( gift form of meat) to be crossed legs, that is in the position taken up ceremonial occasions as a mark divided. This is symbolized from where the bagot tree grows, that is, in the of respect and honour. In any adat ceremony this umpama is always crisis land. So simplicity is good in solving the crisis emerged in the adat expressed. The speaker always begin the talk with this umpama when the ceremony. other participants sit cross-legged, in the hope that the god be present. The The next umpama has the same theme with the above mentioned in variation of djuguk, i.e. hundul is not used, because it is simply meant to sit terms of the simplicity. Here in case of less food is prepared, it is hoped down. As has been said that sirungguk and sitata were always found growing much more benediction was expected. Let us notice the umpama below: together, and their growth were always tidily bound. Here, the analogy is (12) Sititi ma siompa when the word djuguk is used, one should be in proper and serious attention. Hodong palu- palu na Otik pe napinatupa nami There is an umpama in Toba Batak which has a reciprocal meaning : Sai godang pinasuna (11) Bagot na marhalto Translation: Tubu dirobean The thing that is small Horas ma namanjalo The small stem is the hitter Gabe na mangalean Less food was prepared Translation: The more its benediction The palm which is juicy This umpama is expressed at the beginning and the end of a meal by the Grown in the hill host. Sititi ma si ompa is a small part in the centre of toba batak musical Good luck for those who come Bless those who invite instrument(drum) whch is curved in form. The small stem of the leaves of 61 62

palm tree is made to be the hitter. It is called hodong. When the centre adat ceremony. The speaker should be from the old, especially from of the drum is hit with the hodong the sound produced is very good the group of hula-hula. (musical sound). The part of the hitter which touches the drum can be The expression which has a reference to the expectation from God slightly hit, but this makes the sound better. In the same condition, the so that miserable and disaster were away is seen in this umpama: less food served s hoped to give more pasu-pasu (benediction). (14) Mangkuling ma ambaroba Di julu ni tapian According to the old, the state of being less, does not mean the fact Dao ma songgot ni roha that the audiences are given little food, but it is considered to be the Songgot ma ro parsaulian Translation: simplicity. The finch that is singing The benediction from God can also be seen in the following umpama: At the top end of a spring Sorrow may be away (13) Adong na tuat sian dolok Fortune would be at hand Adong na nangkok sian toruan Manumpak ma debata The context where this umpama is used is in the ceremony of Dilehin di hamu pasu-pasu Translation: pangupa-upaon (safety-praying). One who has just experienced an There is that descends from the hills earthquake, would be brought into the safety praying, in which those There is that ascends from below God is one who helps who are present, about forty to fifty, solemnly pray to ask God the Give you benediction fortune, and to expect the happiness for one who is miserable. In the first line of this umpama we have another referencs to the Ambaroba (finch) is a kind of a song-bird which is friendly to its constancy and security of the natural order o the cosmos. The first part master. Just as the finch, this umpama reflects a lovely human is sian dolok, whic means from above, literally from the hill, and sian character, that is, everyone would love each other, especially in a sad toruan which means from below. In Batak mythology the powers of condition. Tapian (spring) was the place from which one took a drink banua ginjang(upper world) and banua toru(under world) were when he is thirsty. This spring was considered to be the source of represented respectively by tuan bubi na bolon and silaon na bolon. happiness, and it has a close relation with parsaulian(fortune). Thus, the assurance of god’s benevolence in the form of pasu-pasu is The umpama that follows emphasizes the absoluteness of God’s will seen in its cosmologycal context. This umpama is expressed in any and authority: 63 64

(15) Sitarak sitata Here the context is in the death ceremony, and it is addressed to the Na tubu di roaba-roba Pambahen ni debata people who are in the sorrow. Pongki is a kind of a hard wood or long Unang pinauba-uba which can be made as the holder of a house. The trial by God was as Translation Sitarak sitata hard as wood. Bahul-bahul is a place like a container made of bamboo Grown in the bush used for keeping the house apparatus. In a crop season bahul-bahul is Something which is ordained by GOD Could not be changed very useful, it is made as a place of padi (rice). Every Batak has his Here we have a clear statement of the omnipotence of God and the own bahul-bahul, and this is the source of fortune. Again, the umpama danger of attempting to change what God has decreed. If we carefully above reflects the expectation of benediction and welfare. consider the character and activity of God given in this umpama, it As has been explained in umpama number (4), the next will be seen that this sentiment is not an ancouragement to a blind umpama to be discussed give a clear reference to the benediction in fatalism but rather an exhortation to a submissive and responsible the form of richness: acknowledgement of God’s rule in this world. There is a similarity of (17) Tangkaa ma uju Purba this umpama with that of umpama number (5) that is, the context are Hammunton angkola Tangkas ma hita maduma the same. Both umpama are expressed at the beginning of the dialogue Gabe jala mamora Translation: in an adat ceremony. The same is also found in the interpretation that Absolutely to the East what had been decreed by God should be obeyed and followed, and made On the right of Angkola We who are in progress to be the fundamental and any decision making. We who are happy and rich Umpama number (14) has the same theme with the following: This umpama was an advice or a warning for those who are rich. (16) Pir ma ninna pongki Bahul-bahul pansalongan There are more people who are richer maybe, consequently, it is not Pir ma tutu tondi necessary to be proud of one’s richness. The umpama is also Huhut dapot pangomoan Translation expressed in any adat ceremony as the bridge to expect richness. Tough is the long The place of fortune Purba is the a direction from which the sun rises. For a Batak, working Hard is the spirit in the Hauma (rice-field) before the rising of the sun symbolizes There is that of progress 65 66

diligence, and this always results in a good future. Angkola is an area between the fruity stem and the bloomy branch to the link between South of North Tapanuli to which the Toba Batak makes it as brother and sister in a family. So all brothers and sisters are hoped to neighborhood. Maduma (rich) and mamora (richer) are two words be successful, like those who are in a long-life struggle until they which always go together. The implication is that for Bataks to be succeed in running the life of their family. respected, they should be either rich or richer. An umpama which signifies an expectation for having both An umpama of Toba Batak may take the context of the son and daughter can be seen below: traditional dance as reflected in this umpama : (19) Sai tubuan laklak ma Tubuan singkoru (18) Marboras ma dangkana Sai tubuan anak ma hamu Marmutik ma rantingna Tubuan boru Horas-horas ma hahana Translation: Songoni ma nang angina The laklak that grows Translation: The singkoru grows too Fruity is the stem May the son be born Bloomy is the branch The daughter is born too Bless be the brother Bless be the sister This umpama is used in a wedding, where both couple are The Toba Batak traditional dance is always followed by hoped to give sons and daughters. Laklak is the layer of wood which gondang sabangunan (Batak musical instrument) which is one of the function to protect the inside part of the wood. This signifies the son ways to show respect for those who are considered old enough in their in a family who protects the daughter. Singkoru is a kind of low plant life. The ceremony is called sulang-sulang haripan, that is a ceremony whose the fruits are made to be an ornament in the form of necklace. where a family and it’s posterity including the invited people gather to This signifities the beauty of the daughter and because of her beauty a give their respect to one of the parents in the family. This type of family of Toba Batak is not complete without a daughter. umpama is also expressed in another ceremony which is called The hula-hula (wife-givers) as one of the three functional mangongkal holi, that is an activity of digging the bones of the groups in Toba Batak can be considered as the visible God, as the deceased followed by the second burial of the body in the shape of benediction expected is always represented in hula-hula. This is bones. The first and the second line of this umpama signify link reflected in umpama below: 67 68

(20) Obuk do jambulan This umpama is expressed in the wedding ceremony, where it Na nidandan bahen samara Pasu-pasu ni hula-hula is hoped that the son to be born will be the good son. Sun and moon Pitu sundut soada mara signify the brightness of the day and the night. So is the son, he would Translation: Hair is hair brightly do and think of what he has done so that he would always be That is woven to be a wig The benediction of hula-hula successful. Seven generations would be saved God is always omnipresent, he who knows the visible and the However, the above umpama has the same theme with that of invisible. He can see one who hides from his tricks, as reflection in number (16) to which the context is the same, the death ceremony. Here umpama below: the first and the second line of the umpama signify the superiority of the (22) Jonjong do hau tinaba hula-hula among the three functional group in the family. Obuk and Dililiti andor mahiang Jonjong do Debata jambulan which mean hair are the highest part of the body. If it is woven Marnida halak na hinilang in such a way, the wig made looks beautiful. So, it is a continuous way in Translation: Wood stands up which is cut order that the wig woven equals with the original hair. It can be said that Tied up by andor mahiang the function of the hair is to give a shelter, just for the hula-hula who God always stands up To see one who is a liar becomes the protector and the representation of the benediction from God. An umpama of this kind is expressed in a small ceremony The benediction embedded in the following umpama refers to one where five to ten take part. It is an advice for one who is always lying, that is for the success of the son: and for one as victim of a liar. When it is addressed to a liar, God will (21) Tiur ma songon ari punish him once he does the same deed. On the other hand, it is as a Rondang songon bulan feed back for one who is in trouble because of being treated in such a Sai tubu ma anak na marsangap Dapot ma na niluluan way, he would be in a new spirit of his life. What the signifying this is Translation: the cut-wood that stands, referring to God who will give new spirit, Shiny like the sun Bright like the moon and he also gives punishment to a liar, which symbolized as andor na The son who is obedient He whose ambition is given mahiang (a leaf of a small plant which always ties a wood). 69 70

The umpama below shows one’s respect to his parents: Translation: The palm which bows (23) Tahuak manuk To the leaf that is young Di tarumbara ni ruma Leave the sadness away Halak na pantun marama Happiness will be with us Ido halak na martua Translation: It is expressed in any ceremony which is concerning with The cock crown condolence. When a family lost one of his relatives, when people Under the house One who respects his father become the victims of a plague, or when an earthquake destroys a He who gets dignity village, for all these troubles an umpama of this kind useful to The umpama is expressed by a father to his son as an advice. A entertain or to please. For those who can forget the troubles God will son who is respectful is always relying on discipline, like the crow of save them. Bagot na mandundung signifies tears which means a cock which is a regular, and the regularity signifies punctuality and sadness, which is shown by the watery-old-tree. This palm tree will be discipline. Tarumbara ni ruma is the empty space under a house of productive (producing such a traditional drink of Toba Batak) i.e. Toba Batak, or it is also called the ground floor used for the domestic (tuak) when it is old enough, the sign is when the leaves are not in a animals such as buffalos, pigs, cocks and hens, Usually the hens lay straight-ahead position. Pilo-pilo marajar signifies the state of being egg under the house. When picking up the egg, one always bends fresh and courage, as the characteristic of the young leaves of the down, the so that he can reach them. Just as bending down, the sons palm tree. When one has his spirit back, he has expectation, so that he and the daughters are inferior to their father (parents), consequently can forget all the troubles. they should respect their father. And for this, they will be given The following umpama is always used in any adat ceremony, dignity trough God. especially at the end of the program: Another umpama which talks about God’s omnipotence in the (25) Sahat-sahat ni context of sadness is given below: Sai sahat ma tu bontean Leleng hita mangolu (24) Bagot na mandudung Sai sahat ma tu panggabean Tu pilo-pilo marajar Translation: Tading ma na lungun Like the arrival of a canoe Ro ma na jagar Has arrived in a boat-house

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We who lives in a long merit life 4.2.1.3 The belief in Begu: Spirit and deities Will be happy and rich

As has been said, it is used at the end of traditional adat, and 4. 2.1.1 The Belief in God functions when everything has been done in fulfillment of the Debata, totality, and benediction are the smaller values which appropriate adat requirements. Sahat-sahat ni solu signifies the are derived from the cover term: the belief in God. condition when one is on the take, he should struggle for the 4. 2.1. 1. 1 Debata constrains he is facing ahead in order that he can reach the destination. Debata as has been introduced as Ompu Tua Mula Jadi na The destination is Bontean, a name of an area in Toba Lake which was Bolon, to whom people turn for help during ordeals, He who has made as the solu (canoe) halt. Such condition is also found in a Toba power over the nature-spirits and over the deceased and the living, has Batak adat ceremony. In order to reach an agreement, people in the also been looked upon as Debata Natolu (God of the three). Here the ceremony argue and they are often faced with some trouble. But concept of Debata Natolu refers to Hahomian (wisdom), Habonaron whatever problems praise in the talk, each of them (the three (Truth), and Hagogoan (power). Those which exists because of God functional groups) has his own verbal skill which is based on adat. So with his hahomion, habonaron, and hahogoon, also exists. the obedience to adat and the faithful fulfillment of requirements Hahomion in Toba Batak culture which takes a reference other create the social or communal climate in which the benediction of than wisdom is knowledge of the human-beings originated from God. God becomes operative. When the business has been properly That is why in umpama number (7), the expectation lies on the third complete, the hula-hula may dismiss the assembled company with the line, nanumpak Debata (God helps us) and on the fourth line, pronouncement of the pasu-pasu. lipaganda parbinotoan ( our wisdom or knowledge will be increased). Religious values which can be constructed from the 25 Habonaron (truth) in Toba Batak was thought as something umpama are elaborated as: (decisions) which is based on the former rules created by Debata. A

4.2.1.1 The belief in God which consists of: Debata, totality, and well-known expression used as a social motto and applied in an adat benediction. life is habonaron do bona (the former is truth). To make clear, the third and the fourth line of umpama number (5) are presented 4.2.1.2 The belief in Tondi: Tondi, and sahala. 73 74

respectively, adat ni ompunta na parjolo, ihuthonon sian pudi i.e. the By the total thinking is meant that in unreflected , spontaneous way it starts from conception of totality and unbroken, primeval law or rules of the former, should be followed and applied today. The unity, which comprises and dominates the whole range of implication of this is whatever problems found in the society can be reality in nature and human life with all its distinctions, nuances and correspondences. This thoroughly synthetic and concrete settled by applying the value practice. way of thinking has the opposite tendency from the analyzing, Hagogoon (power)n of god is rooted in the culture of Toba isolating way of modern, scientific thinking (kraemer in sitompul, 1986: 51). Batak in terms of sovereign authority. It implies that God or Debata is By this we meant that there are heterogeneous entities which the total cosmos and order ;he is omnipresent and his power is evident cooperate for the sake of totality. Thus, good and bad, life and death, in everything. All the twenty five umpama which have been discussed day and night, brother and sister, are not isolated elements but are have the value of power. Take for example, umpama number (2) relative entities in totality reconciled by the adat. The value of totality especially the fourth line, Debata na marorot comes from rorot which is clearly presented in umpama number (1), all the four lines have the means take care of. Marorot has a references to gogo (strong) which concept of totality, i.e. binatang narumiris (stars we are plenty) with implies that one who is strong or has the power can take care of the ombun na sumorop (cloud which is thick), and anak per iris (sons other from the innate until grown up. It also implies that one who has which are many) with boru pe torop. In case of different entities, stars food resources who nourish the other. So Debata na marorot signifies in contrast with cloud, and anak in contrast with boru, adat reconciles the power, the power of the past, of today, and of the future. them as a totality. And this is also signified by the sinonimity of Hamomion, habonaron, and hagogoon constitute a trinity in narumiris and with nasumorop which refers to many or much, and also oneness which represents the upper-world, middle-world, and under- signified by the stem of these two words, riris and torop. world respectively. In line with the concept above, the three worlds in Toba 4. 2. 1 .1 .2 Totality Batak; upper-world, and under-world are looked upon as a totality, the The Toba Bataks experience each of many things like the elimination of one of them would mean the annihilation of the cosmos, the community, the individual including the culture as a universe as well as of the existence of each them. As a matter of fact totality. The concept of totality in culture can be seen in the following each of them can be a part or representation to which each of them is quotation: 75 76

isolated as a part, but if it is concerned to adat they would be seen as a hula) has not only been practiced in the adat occasions but also totality. Like in Toba Batak, the village-chiefs are looked upon as applied in the daily life of Toba Batak. Once a Batak forgets the representatives of the high God. A man whose father did not settle the existence of God as the source of benediction. As a result, he would debt. The totality which is reflected in umpama has been practiced as be considered to be away from the adat. completeness in any adat of Toba Batak. 4. 2. 1. 2 The Belief in Tondi 4. 2. 1. 1 .3 Benediction Tondi and sahala are the smaller values from the cover term: The third and the fourth line of umpama number (20); pasu- the belief in tondi. pasu ni hula-hula and pitu sundut soada mara explicitly state that 4. 2. 1. 2. 1 Tondi pasu-pasu (benediction) can be represented in hula-hula. The worth of Tondi, as what parkin (1978) explained, was the soul of a this benediction equals with the safety of seven generations. This is living human being. This is the most appropriate understanding of true since the power of hula-hula was originated from God. Hula-hula tondi related to the value which is reflected in umpama number (16). is seen as representative of the High God, as he is one in particular to The third line of the umpama; pir ma tutu tondi ( hard is the soul) whom boru must ask benediction for a blessing, when she is in refers to the tondi of the human being which is hoped to be trouble. This is the reason why boru must pay great respect to her encouraged. About the possession of tondi by human being, the hula-hula, as stated in vergouwen below: following myth can give further explanation: Hula-hula is the wakil ni Debata-deputy of the high God for Painte so ro dope tondi I tu na di bortian, jolo disungkun the issue on the its daughter, the ianakkon. It’s the pangidoan dohot Debata do manang aha pangidoanna jala manang dia dipillit tondi I, I do dipasahat Debata bagianna. Debata do na maniop panjoloan pasu-pasu di boruna, meaning the group of people to whom tondi ni jolma. Ditingki andorang so sorang dope jolma tu the specially andresses itself for blessings, pasu-pasu, if it is in need hasiangan on, nunga dipangido hian tu Debata. Ia na denggan dipangido na denggan do ro. Di Debata do tondi ni na mangolu and from whom it does indeed obtain them (Vergouwen in Hararap, dohot na mate dohot na naeng tubu, jala di sude halak do 1978: 68). adong Debata dohot di nasa na marhosa. Tondi I do manontuhon parngoluan dohot bagian ni jolma. Of the important function of hula-hula as to give pasu-pasu in The text above can be translated as: a blessing, this expression; somba marhula-hula (respectful to hula- 77 78

Before entering the womb, tondi was determined by God, and good evening, nice to meet you, etc. in that it signifies the hope of God gave him what he desired. The soul of man belongs to being well in tondi: pir tondi mandingin, horas tondi matogu (may God. Before a man was born he has already asked his fate from the God. If he asked for the good, God gave it. The soul have a strong and a fresh tough tondi). of the living, the deceased, and everything which is to be born When a man dies, his tondi becomes a spirit. And it belong to God. The soul determines the way of living and the fate man. immediately goes to the high God. In order for a men to have long

So, tondi according to the text is man himself. Tondi freely life, he should keep his body from bad deeds, disease, etc. because chooses the role he takes in the life he desires. When everything is this body keeps the tondi. alright, a Toba Batak will praise his tondi, if something goes wrong he 4. 2. 1. 2. 2. Sahala isults his tondi. But a man’s will does not necessarily goes with his An aspect which cannot be separated from tondi is sahala. tondi, the tondi itself makes the determination. It is possible for a man Sahala is quality, natural disposition as well as destiny of man to act against hi tondi, in any case he will be defeated by his tondi and (Tobing, 1963). For a Toba batak , tondi without sahala is useless, results in a state of being surrounded for whatever happened. Tondi meaning that sahala is the quality of his life. God from whom sahala is can be moved out from the body and be made so weak that causes the originated has prepared various sahala for the man to be the way of his man in a bad condition. The way to make it recovered is by calling it life, as what this following states: back to be encouraged. In order to return the tondi, a ritual ceremony Sahala tong doi sian Mulajadi, naung sinihathon hian doi tu which is called mangalap tondi (to take the tondi) is always held. In angka na boi manjalo. Sahala namora tu namora,sahala martua tu na boi martua sahala harajaon tu na boi raja, sahala datu tu this occasion a man whose tondi is ill. Is given boras si pir ni tondi na boi datu. (rice which makes tondi tough). Soon after this activity the man will The previous text can be translated as: be well again because his tondi is back. Sahala was from God, it has been rooted in one for whom it In line with tondi, there is a term which is used for greeting in was to be. Sahala of richness to the rich, sahala of honour to sahala of king to the king, sahala of monk to the monk. Toba Batak, i.e. horas. When the Toba Bataks (individual or However, when the tondi is not strong to support the sahala, the sahala collective) meet each other in a rather formal situation, each of them itself will be back to the God. In toba Batak, those who have power, will say horas! This word covers the greetings like good morning, 79 80

who hold in high position I community are those who hold sahala, referred to the bad spirit which hurt the people. This is in accordance which is really the symbol of the power. On the contrary, those who with this following expression: have sahala of the weak are considered of not having the sahala. Ia halak na hona begun a laos songon na ginariang ma Consequently, the class of the people in former are most respectable ateatenajala hodohon ibana (somebody whom begu dwells in, he than those of the latter. Here the behavior of those who have sahala looked as if his heart was scratched and soon he perspired). This would be made as the rules which must be obeyed. Just the same as expression, as a matter of fact, refers much to one which can dwell what happened to the followers of King Sisingamangaraja, they made everywhere like in bushes, woods, rivers, etc. According to the Toba him in one which has the sahala represented to the God, and the Batak belief begu of this kind is of less importance in life, but to people at the time should be familiar with an expression: Sahala disturb living things of the middle-world. Ompunta Sisingamangaraja. Begu which is considered one of high importance is called somboan (one to be giver sacrifice). This begu derives from the man 4. 2. 1. 3 The Belief in Begu who had a great influence in life. One of many ways is still practiced Spirit and deities are the smaller values derived from the cover in respecting the deceased parents of Tobanese is to build a term: the belief in begu. monument. The monument is made to be sombaon, and regularly 4. 2. 1. 3. 1 Spirit every year the posterity of the deceased come to offer sacrifices. The The Toba Batak belief in Debata (God) which has been writer himself has done this by visiting the monument of his grand- embedded in the twenty five umpama is one which also represented in father. They way he scarified was by watering his face in front of the the deceased. What the deceased hold instead of the tondi is begu monument as the symbol of sacrifice. By doing this, it is hoped that (spirit). The Tobanese were accustomed to offer sacrifices to begu of the spirit sleeps quietly and the man who gives his sacrifice would be their deceased parents, even to their grand-parents. They believed that blessed, and his tondi be strong. by doing this they can be helped for blessing, for preventing disasters, Rajamarpodang (1992) noted that sombaon was a begu which diseases, etc. Marbegu na mate (the begu of deceased) is always in his life time was devoted in helping people. This begu died in the condition of being holy. He would help human being if the behaved

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cleanly, as it is the condition in order to deliver what they asked to the preparing a kind of rice; the rice is spared over the land after which upper-world. In the former time there were certain people who got in one of the participants who lead the procession prayed to the deity. contact with the spirit of the deceased, and they are called parmalim. The sacrifice was held once at a regular time, that is in the seeding- Parmalim is a name given to those who are considered holy, time. functioning as representative of the family of the deceased and as the Boras pati ni ruma is the deity of house which is always chief of ritual ceremony. Begu which in his life time conducted bad invoked when building a house or attending a new house. Before deeds cannot get in contact with the upper-world, he then will be put building a house. The ground to be built should be spread over by in the under-world as he is not holy. boras (rice) as a sacrifice to ask the fertility of the ground in terms of the fixness and the freshess, After finishing the building, the family 4. 2. 1. 3. 2 Deities Deities in this respect refer to other three begu which used to made another sacrifice of memasuki jabu (attending the house). Here the three functional groups of Toba Batak, i. e. hula-hula, dongan be worshipped. Tobing (1963) classified them as: Boras pati ni tano, sabutuha, boru, take part. Hula-hula as the representative in a blessing, Boru saniang naga, and Pangulubalang. Boras pati ni tanc has three spread the rice over the audiences, especially the owner of the house other kinds: Boras pati ni tano, Boras pati ni ruma, and boras pati ni huta (Marbun and Hutapea, 1987). The value of deities is clearly in the hope that the house becomes a fresh shelter and those who live started in umpama number (8), specially on the fourth line: mangasi in it will be in happiness. angka ompu (the ancestors or deities are merciful). In what respect the Like attending a new house, in attending a new village the deities are merciful, the following discussion can be referred to. same technique is done. The difference is, in the latter, groups of Boras Pati ni tano is the deity of earth which is always invoked family participle, and it was usually conducted by the village-chief. when the people want their field fertile. As what tano means earth, it We have seen that the same term for the three deities, boras- pati is used, but reference is not easily found. Some said that it is a is not limited only to field, but in can refer to any other soil for which kind of boras si pir ni tondi, where as some said that it is the name the people take its utility. When the time of sowing land with seeds given to the deity mentioned. For clarification, the writer takes the came they often offered sacrifices. They invoked the deity in order conceptual meaning of the second word, pati. Pati means core, so thet the hauma (sawah) can be fertile and productive. This is done by 83 84

boras pati refers to the core of rice which signifies the best kind of rice down-stream possesses an infinite number of rings (= the circle of the water and the most beautiful wreaths of flowers, as large in Toba Batak. It is considered the best, and therefore the holiest kind as the surface of the goat’s skin with which drum is covered). to be presented to the deities. As a source you are called bubbling naga, and as a waterfall the prince causing spray. As the waves you are called the Actually boras pati ni ruma and boras pati ni huta are the seething prince, at the beach you are called causing breakers, variation of boras pati ni tano, as according to Tobing (1963), boras but the depth you are the quiet woman (Tobing, 1963) pati nitano refers to the deity of the fertility of the earth, and when It can be said that boru saniang naga is the water himself, and from ground must be dug up for the construction of a village or a house, whom the people can invoke to be granted strength, wealth, and to be first a secrifice is made to this deity. Thus it will be satisfied if they blessed with the gift of children. For the Toba Bataks, she was the are all called boras pati ni tano. deity who lives around the Toba Lake, depth in the lake, upstream or Boru saniang naga was believed to be the deity of water, and downstream, in the middle of the lake and on the surface on the lake. he is also looked upon as the deity of under world. He always dwells She was as beautiful as the lake. But she also can make a seethings in in the rivers, seas, especially lakes. He can cause the waves, and helps the lake if she felt that somebody disturbed it. the fisherman to obtain fish. There is a tonggo-tonggo (pray) which It was quite often the drowned in teh lake was caused by the was addressed to boru saniang naga, and supposed to be the reference anger of boru saniang naga. It is because of the carelessness of the to which it was invoked : people, as they talk roughly in the lake, or throw rubbish in to the Hudjou hutanggo, hupangalualui, sahala ni da ompung, Boru lake, that the deity got angry. Until now people around the lake offer saniang naga, saniang naga tunggal, saniang naga di djae, saniang naga di djulu, portintin na rumiris, parsanggul na sacrifices as the way they invoke what is useful for their life. lumobi, parbungabunga nasa tutup ni odap. Naganjang Pangulubalang was the deity of community. He was originated mardjullak goar ni mualmi, si radja mangarabuk goar ni sampuranmi, si radja mumbakumbak goar ni umbakmi, si radja from the spirit of a murdered boy. One of the was importance roles he mampasompas goar ni pasirmi, si boru manakenak di bagasan plays was that in case of war he was sent to destroy enemy. The spirit aekmi... of the murdered boy from which pangulubalang, was originated was The text can be transleted : turned in to a magic powder after which he had been killed by molten I invoke you, I appeal to you, sahala of my Ompung, Boru saniang naga, the big saniang naga, who upstream as well as lead put into his mouth. Before turning into pangulubalang, the 85 86

murdered boy must obey a rule that his begu will do everything Translation : The branch would be soften. ordered by his maid. In such condition, sometimes before the killing To make the bird nest. day he was especially treated that what he desired was fulfilled by one First ask the surname. To know the kinship. who took care of him. Kinship plays a very important role in the adat of Toba Batak, as by In the another respect, pangulubalang has been a part of the knowing the kinship we can make relation within which one’s position trinity as the manifestation of the High God in tunggal panaluan (a is determined with the other. The expression of the umpama is when kind of stick which symbolizes trinity, i.e . upper-world, middle- somebody is going to leave his own village, in the hope that before world, under-world). For this trinity, the middle world belongs the entering the new place he should let his marga (surname) known to get pangulubalang ; he is the ruler of the community, and in a war he is access to the new place. The expression can also be used in any made to fight with enemy. As one aspect of the trinity he can also condition when acquaintanceship takes place. In one respect, one who satisfy supplication for granting the gift to children. is considered to be the old was possibly having the right to express it 4.4.2 Social Values especially in the conducting one out of his village. Social values in umpama of Toba Batak that will be analyzed The first two lines of the umpama have a simbolic meaning. in 15 corpus are based on four terms : kinships, law, progress, and Tiniptip sanggar was the first job to make a bird nest. Sanggar is a conflict. The fifteen umpama have been selected and discussed kind low-softy plant which in this case was firstly soften (tiniptip), successively in order to find the samller categories of values which are and then arranged in such a way to make the nest well inhabited. The practiced in the cultural life of Toba Batak. The data was from number form of the nest is triangle which signifies the three functional groups (26) to number (40) as presented below. in Toba Batak (dongan sabutuha, hula-hula, boru). The soften pleces (26) Jolo tiniptip sanggar. symbolyze the members of the three groups. So, like the activity of Bahen huruhuruan. Jolo sinungkun marga. making the nest of bird, we should introduce our self first so that we Asa binoto partuturan. know our relatives.

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When a Toba Batak forgets his relatives in terms of kinship, he is the hula-hula of X. On the other hand, Y will call X bere (the daughter of would be refused to be the member of ethnic group, and he could be Y’s sister). Sibaut parsoli is the collection of stones put in the corner of advice to return by this following umpama : which the function is to support holding the house. This signifies a person who should keep his promise as to what he has said before. To keep a (27) Sibatu sundur Sibatu parsoli promise is an oath in Toba Batak, because it has been made as a debt that Naingot ditutur should be payed. Na so lupa di uari Family system in Toba Batak has been influenced by the kinship Translation The arranged stones which is determined in dalihan natolu. This will lead to a tough solidarity The cornered stones among the family members as can be seen in this umpama: One who admits relatives He who keeps promises (28) Singir ni ama Singir ni anak na do The expression of this umpama was done by the old who was advising Jala utang ni anak na Laos utang ni ama na do one of his families who has forgot his relatives for a long time since Translation: his leaving from his own village. He is also one who broke the padan The father’s credit The son’s credit too (oath) which was coming from his ancestors, and for one who did so The father’s debt would be punished in the form of to refused to be in the group unless The son’s debt too The previous umpama showes that both father and son have the same right he returned and be advised in a certain ceremony. and obligation either in prosperity or in trouble. The umpama is expressed by Sibatu sundur is a collection of arranged stones used for the old as a mediator for those who are involved in the credit and debt issues. holding a house. These stones would be the same big and height as to When, for example, the father in a family whose debt has not been payed keep the balance of the house. This signifies the rules of greeting died, his son is obliged to pay it back to the creditor. On the other way which should be obeyed by the community, that is, based on the top- around, the father must pay his son’s debt if this son quits paying it. down and bottom-of circulation. In other words, one should realize The symbolic relations can be drawn from the key words expressed where his position is. As a case in point, when X (male or male), in the umpama. Singir (credit) signifies profit which increases property, and whose mother’s surname is A, meets Y (male) whose surname is the utang signifies loss or trouble that should be handled thus, the responsibility same with X’s mother, X will cally Y tulang (uncle), and at the same time Y falls on both father and son. 89 90

Another umpama of the same theme is given below: The expression contains an important view used for advising people of not (29) Hodong do pahu running the life in such rude way, that is, without relaying on the law. Norms Holiholi sanghalia would be on effect in the social life as the people have in contact each other, Ho do ahu Hita one mother and for what hey do they follow the social norms that comprise good Translation: behavior such: honesty, patience, toughness, etc. bulu (bamboo) and bulung Hodong is pahu Bones of one stem leaf) are plants which always grow around a village of Toba Batak used for a You are me shelter and for preventing the village from the offense of enemy. When the Of one mother leaves of bamboo fall into the ground, people step on it and even tear it on. The intimacy in family relation is clearly embedded in the second two lines. This is a condition in which people and tend to neglect the law, and the Whereas the first two lines are symbolic which support relationship or link result is a miserable life. to meet the perception. Hodong do pahu is a kind of low plants of many The same theme with the umpama mentioned above is stated in one branches signify a family of one ancestor, and hence they are siblings. This presented below: condition makes them to be in the same boat. Like umpama number (28) it is expressed by the old. Especially addressed to be siblings in a family who are (31) Hapur di tangan do ahu in a quarrel. The must stick to one-blood family that cannot be separated. Napuran di hallungan Na ingot di padan do ahu It has been discovered that there are some umpama which contain Ingot di paruhuman uhum (law) in terms of oath thath could not be broken and separated from Translation: Hapur on my hand the cultural life of Toba BAtak. We can see in the following umpama how Betel-chew on may shoulder we would be immediately forgot by people if we live without law. I who remember the oath One who keeps the law (30) Bulung ni bulu Hapur is a white chemical substance used for softening and Diparigat rigat halak Molo so adong uhummu neutralizing the sirih (betel-chew) so that it can be easily chewed by the Tibu ma ho ditadingkon halak people who need it. Formerly, chewing sirih among the old people was Translation: The leaf of bamboo commonly done to maintain friendship and to build ad eeper consciousness Torn by somebody on the social norms which lead to govern the life of the community. It is Unless you have a law You will be immediately forgot hapur that makes the sirih softer to chew. So it is impossible for someone

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chewing sirih without hapur because the taste would be very bitter and given the jambar will feel to be hurt. It means he was forgot and of whom he harder. Like hapur and sirih, people without rules or law would be in trouble was considered breaker of the rules. and become life with no directions. One who always sticks to the law will What the expression aek godang do aek laut states that he former is a also keep the oath. Umpama of that kind is always expressed by the older kind of many streams which becomes rivers that form a big sea, and the people to one who is dishonest and selfish. letter does not exist without the former. This signifies the big job as In line with the expression given by umpama mentioned above, the symbolized by the sea, and the members of individual are symbolized by the obedience of law can be understood in terms of agreement and compromise. rivers. When those individuals are in compromise, the problems which occur Let us have a look on this umpama: in the ceremony occur in the ceremony would be overcome. (32) Aek Godang do aek laut Law in Toba Batak is flexible as it can stand on any changes caused Dos ni roha do sibahan na saut by a shift in all aspects of life, in other words, the movement from one Translation: Many rivers would be a sea condition to another condition tends to make the law dynamic, and this will Compromise would do result in modern mind of community for the access of progress. The next This type of umpama was always expressed in Toba Batak marriage umpama clearly states this: ceremony, that is when it is going to have distributions of jambar (material (32) Tubu ma si rungguk supports) in pieces of meat. Jambar is important as a means of respecting Di bona ni tadatada Nunga muba godang uhum and solving argument occur in the middle of adapt dialogue. In order to Dung ro sibontar mata reach agreement each of the members of the three functional groups (dongan Translation: The creeper grows sabutuha, hulahula, boru) should give his own opinion as the items to be On the tree of tadatada considerend by the chief ceremony represented by king of dongan sabutuha, Much law has changed When the white-eyes came king of hulahula and king of boru. For this participation, as a member of This can be expressed by any body and it is not limited to the place where it certain marga (clan) each as the representative is given a piece of meat to is used such as cafeteria, school, market, etc. The impact of the former which he has payed the obligation of being active in the ceremony. The colonialism on the social life and adapt has brought some thorough changes pieces of meat are take from a certain part of an animal which is called na like the obedience to colonials, the limitation to the traditional norms, etc. margoar (the part of worth value). It is fruitful to note that one who is not The positive and crucial point of the social changes is the shaping of the traditional view of Toba Batak to modern mind. It was proved that since this 93 94

era the people of Toba Batak realized the importance of education in signifies cleverness but also the function of the palm leaves that give a shaping modern mind for the sake of progress. It was since the mission of selther to the clever either from the heat and rain, and thus they are safer. A Dr. I. L. Nommensen (1986) the traditional views were gradually decreased good rattan would be baked on the fire-place so that it is easily folder and and replaced by the consciousness of hard-work in terms of building and peeled. Hodong di parapian signifies stupidity by which one who is called educating the community. so, has the opportunity to be clever if he is well guided. However if he The concept of traditional view can be understood from the first line of the remains stupid he would be sold, meaning that he would be considered a umpama in the word sirungguk. It is a kind of creeper. Like the nature of this thing o play with. In reverse, the clever always wins the game. plant Toba Batak people and to run the adapt law as free as possible without There is an advice to warn people to think carefully and to remind any control form the outsiders. Whereas tadatada is a kind of pointed- them from making decision hurrily, as embedded in this umpama: branchy plants which is very difficult to climb in case of its lower stem. It (35) Manatmu hamu marbubu Leher mamiu tali signifies that by the coming the Dutch it was realized that without working Manatma hamu marsisungkunan hard prosperity was impossible. Lehet marhusari

We can refer to the following umpama to see how important it is the Translation: Be carefully in netting the fish implication of hard-work and progress if translated into education, and for Be slow in twisting the rope this, cleverness and bright mind are emphasis. Be careful in asking Be slow in thinking (34) Ijuk di parapara Hotang diparapian Marbubu is a activity of catching fish by using a net. This is done with Nabisuk nampuna hata patience and carefulness. The rope should be twisted softly and slowly in Naoto tu pargadisan Translation: order that ha fish cannot get out of the net. These two references clearly The palm leaves on the roof signify that one should think carefully before making decisions. In this case, Rattan on the fire-place The smart owns the knowledge to be a good decision maker one would keep asking to his partner or friends The stupid to be sold and discuss everything which is admitted to be difficult. To be slow in The speaker of this umpama can be from the young people and it is thinking does not mean to slow minded but to be accurate in thinking. commonly addressed to those who have done something stupidly. Ijuk diparapara refers to the leaves of the palm three used for the roof of Toba Batak house. It is not only the above level of the position of the roof that 95 96

We can see another umpama which has the same theme with that of ahu (my sons are my property) will encourage and motivate their children to number (34) dan (35). The emphasis in this umpama is the only man to ask attend school and even university. is one who is clever. Nahum Situmorang, a componist, has made a beautiful song which (36) Ompuna bisuk sabungan ni roha talks about how Toba Batak parents sacrifice almost everything in their Sisungkunon di bisuk, sialapon di roha possession for the education of their children. The following lines are quoted Translation: The king of knowledge is the admired from the song: To be one to ask that make satisfied Hugogo pe mansari, arian nang bodari Laho pasingkolahon gellenghi Here the cleverness is clearly profitable and satisfied, in other Ai ingkon marsingkola do satimbotimbona words, having been satisfied of what has been explained to us we admire the Intap ni na tolap gogongki clever. Translation I work hard day and night It can be said, when he are not smart what is good can be bad and In order to be able to send my children to school what is wrong can be right. This is started by the following umpama: Because they must have the highest education So far as I am able to support it (37) Na jumping gabe na tinangko molo so malo Na ti nangko gabe na jumpang malo malo This song was composed and was very popular in the 60’s, the decade

Translation: when the seed of the materialistic conception of education had grown. What is found is said to be stolen if not smart What is stolen is said to be found if smart The philosophical message carried by the song under the influence of Here again, the theme is parallel with the previous umpama that tells the situation seems to have brought some excesses. Many of Toba us the advantage of being smart and the disadvantage of being smart and the Batak parents, in the status of poverty, are brave enough to owe for disadvantage of being stupid. Whatever is done by the fool could not come the continuity of the school of their children. Still many of them are into categorized as the uneducated. willing to neglect their health for the sake of he children’s future. The crucial role of education has made the circumstances change They expect that their children will get official position or company rapidly, and this is realized by the old or parents of how they begin to work employment after graduation. hard for the life and education of thei children. About the progress of their The concept of progress in Toba Batak can be related to a children and how important they are as the persons who will bring forward conflict which has been commonly known and has happened in the and promote their family status, this motto: Anakkhon hi do hamoraon di 97 98

daily life. The next umpama is always used for advising people in a even if for this they sell their properties like land, house, etc. When quarrel: they know that they were not guilty they become pround of it, and ( 38 ) Lambiak ni pinasa spread it to the community. Tinuhor sian onan Molo jorjor marbada The hardness of Batak Toba people were rooted in their hard- Jumpangan hamagoan hearted that it is difficult for them to forgive those who have admitted Translation The fresh jack-fruit their mistakes. The umpama below is used to advise them of their Bought from the market stubbornness. If you often quarrel You will be in trouble ( 39 ) Pisang na marsomba Ndang jadi tampulon The above mentioned umpama is usually expressed by the old who Tangan manomba can influence those who are involved in the quarrel. So the purpose of Ndang jadi tulahon Translation saying this is to calm down the argumentation. Lambiak is the core The banana which bends down part of the jack–fruit which smells good. When having the Lambiak of Should not to be cut The hands which beseech pinasa, the people around can feel its smell. The analogy is the quarrel Should not be rejected will be easily known by the people around and caused them to get Umpama of this type is always expressed by one of those who are not closer, and if necessary take part in the quarrel. Onan ( market ) is a involved in the quarrel. The smaller the conflict the fewer the place where buying and selling take place. The other function of onan participants participate. When the conflict is more complicated, the are as social meeting for exchanging information, and for the place of three function groups will be present. court where the king became the judge. If the quarrel is spread over The first line states that banana which is fruitful always bends the onan, the people in quarrel must be brought to the king to be down and whwn it is cut the fruit would be broken. It gives a judged, and this wall lower the honour of the family whose members reference to human error which can be done by every person big or were punished by the court, as it was the formal court formerly. small. One who guilty in case of his high position must apologize, and The conflict tends to make the people more aggressive for one who has come to do so would be forgiven, not rejected. This especially when two families are brought into court. They try to win umpama also warns people to respect and forgive each other.

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Conflict has always created trouble. But in terms of the side of from the four cover terms. The smaller categories as treated as the outsiders, a conflict can be enjoyful to them, as what is stated in included terms are partuturon, padan, hamajuon, and pasitik. the umpama to come : 4.2.2.1 Partuturon ( 40 ) Panggu gigi Kinship is a major factor in the formation of social units in Panggu ni Nainggolan Molo pinungka pasitik Toba Batak culture. It is understood as a family relationship within Mengkel –engkel mata ni dongan Translation which the dalihan natolu as a basis for generating to which a family Forked hoe belongs to which position. As has been explained in the preceding The hoe of Nainggolan When we start to quarrel section, dalihan natolu consist of the three functional groups : dongan The outsiders will be laughing sabutuha, hulahula, boru, from which the partuturon terminologies are This expressed by the old to the people who are always in quarrel. As derived. For example, if A calls B his hulahula, A would be in ststed in the first line, Panggu gigi is an instrument used for hoeing the obligation to consider B his tulang ( uncle ) if B is male, and watery rice- field, as to keep water away from one’s face. It is also nantulang if B is female, and lae ( brother in law) as well as eda ( used for preventing the field from the grass that brothers the growth of sister in law ). When A is the dongan sabutuha of B, he would call B the rice-field. If one of the blade of the hoe is broken, and still applied, his angkang ( brother ) or anggi ( younger brother ), ito the land would be widely open and looks like the laughing- mouth. So ( sister ), amanguda (younger brother of brother ) as well as the term it signifies the condition that when we are in quarreling the other sides parallel to them. If A calls B boru , A would be in obligation to tend to be is pleasure. Naiggolan refers to a certain area in Samosir consider B his tunggane ( identic to lae ), namboru ( the sister of island which is quiet and beautiful. The quietness of the area signifies father ), amangboru ( husband of namboru ) as well as bere ( son and freedom from disturbance; peace. daughter of amangboru ). Having analysed the ten umpama, it can be appreciated that Those social units have a solid relation within one with other four cover terms are central to the social interaction of Toba Batak and each of them should know each own position when he is involved culture, though the real values lie on the smaller categories derived in adat ceremony. As we have seen in umpama that have been presented, especially number ( 26 ), ( 27 ), ( 28 ), and ( 29 ) one of the 101 102

social values, i.e kindship, is embedded in them and treated as just supplied a little by his parents. This circumsatance encourages solidarity. So, the term partuturon is looked upon as solidarity because and motivates him to struggle in the new settlement so that sometimes what the umpama have expressed is solidarity among these social he would success. Having been equipped with the adat in terms of units . dalihan natolu, he tries to seek his identic surname in the new area. If Solidarity ( of family and social ) has been rooted in ethnic he does so, willinilly, he would be well accepted by the people of his primodial bound and socialized within the life of ethnic groups. Toba ethnicity. If he does not find one, he still can relate his surname to the Batak ethnic group are bound in unity in diversity. This means that the others by means of generating from the progenitor to the smaller different marga ( surname of clan ) are made as one blood relation in branches. the system of dalihan natolu, eventhought they are not in siblings. 4.2.2.2 Padan Solidarity of family has been clearly stated in umpama number Adat is an unwritten law of Toba batak in which two kinds of ( 28 ) and ( 29 ) . Here each member as an individual in a family has law are embedded, they are, formal traditional law that contains his own responsibility for the growth of the family. As a case in point, religious values, and formal tr embedded, they are,formal traditional the oldest brother in a family of Toba Batak has to take over the law that contains religious values, and formal law which order the responsibility of his parents in case of their inability in supporting the relation among people. The second type can be translate to padan ( members of the family. Say, for the example, the eldest has got a vow ). Umpama number ( 30 ), ( 31 ), ( 32 ), and ( 33 ) contain each success in his job, he should support the second eldest . If the second of these two values. Law in broader sense sticks to the adat which is eldest is also successful, he should take the responsibility in rooted in dalihan natolu. Whereas in a narrower sense it is padan. supporting the next member, and so on. Consequently, we do not need Padan is an oath or vow, or promise which should be strictly to be pushed if all the sons and daughters in a family of Toba Batak kept because the violation of padan will destroy the intimacy of the hold an academic degree. social relationship. The sanction is not only bore by one who violates For the social solidarity, partuturon ( a seeking-relation ) has it but also by his generation. There is such a belief of curse that will been commonly applied among Toba Bataks, especially in settlement fall on the breker of padan. Padan which has been practiced in the out of the village. When a Toba Bataks Leaves his own village he is social life has now become a kind of negotioation, negotiation, of 103 104

engagement, of inheritance, of reconcililiation, etc. Formerly, Education, hard-work responsibility, and settlement have dominated negotiation of engagement was the strongest one that has ever been the social life of Toba Batak, and these have a close link within one doctrinally practiced. Whenever man and woman are in engagement, with other. Hard work is absolutely needed if one wants to be both of them will state a padan, and the statement of it would be successful in his education. When one is struggling for life he should pronounced day or night. If it was at night, the moon will be witness, have a tough discipline, in other words he should have responsibility it is called padan marbulan ( moon - withness oath ). When it was for what he has done. pronounced at noon, the sun will be witness and it is called padan Eventhough the Toba Batak are classified as a minority, they marwari ( sun withness oath ). are also known persevering, and they have migrated spontaneously to Negotation of engagement has developed to padan marga every corner of Indonesia. Thiss leads to the smaller role of the concpt ( negotiation of clan). This refers to negotiation between marga or given to bona pasogit ( place of origin ), and consequently it becomes surname by which one cannot be engaged to other. For example, it has broader in meaning. This is shown by the saying ndang marimba tano accepted that group of sonak malela ( a group of consisting four hamatean which means wherever one dies or any burial-place in the marga : Mangunsong, Marpaung, Napitupulu, Pardede ) cannot marry world is acceptable. one with the other. Once they ignored this padan, they would be Modernization which was introduced during the time of driven away from their village and excluded from the circle of the colonialization has given courage to the people to be self-reliant, self- ethnicity. So it is fruitful to say that padan concerns not only with law confident, and self-determination. It is true what the outsider stated but also with the state of keeping it. about Toba Batak’s “ They fight “ ( Sinar, 1985 ). But the consequence of these features, he Bataks are quite open, as they 4.2.2.3 Hamajuon Hamajuon ( progress ) can be obtained by education, hard always speak right to the point. That is why in the new settlement work, responsibility, and settlement. Umpama which contains these Toba Bataks are easily accepted. values are those of number ( 35 ), ( 36 ), and ( 37). Progress which The adherence of Toba Batak family to patrilineal social embedded in those umpama ( the four items ) is characterized by system has cause the level of the children, particularly sons, are modernization, as has been said, it was brought by missionaries. 105 106

highest values and therefore imperative. Thus the concept of progress ( 40 ). By these umpama it is understood how the Toba Bataks handle in Toba Batak has much been to sons. the conflicts as the social problems existing in every moment of social interaction of the people. It is also understood that negotiation and 4.2.2.4 Pasitik consultation are of high value in the solution of the social conflict. The process of socialization cannot be separated from pasitik 4.2.3 Personal Values ( conflict ) because the Toba Bataks have been familiar with hard life. 8 corpus concern with personal values which are based on four What are said to be the relevant features with hardness like the hot cover terms : awareness, honestly, and courage. From the eight taste of chilly, salt, animal, protein, tuak ( toddy ), etc, accompanied corpus, five of them are classified as umpama which have been the daily life of the community, which lead to become such a modernized, and they are called tudosan ( bearing resemblance to ). challenge in the circulation of struggle of life. Challenges are not Data of this type are mostly analyzed based on the context of without responses. Hardiness of the Bataks make yhem able to situation. The other three corpus remain the same type with the overcome the challenges, especially whwn they are outside their preceding ones in 4.2.2. What will be constructed from the cover village. As what Bruder stated ( 1974 ), for Bataks living outside their terms also called included terms in Toba Batak cultural setting. cerritory, harmony is much easier to achieve. This is true sine Toba Umpana ( 41 ) in the following discussion refer to the values in the Bataks are open-minded, and thus the complexity of the society can be cover terms respectively. anticipated and adapted and even controlled. ( 41 ) Patun hangoluan , Tois hamagoan Challenges and responses are harmony if the people are Translation conscious of the bad habits such as teal, toal, late, elat, the four Courteousness is life, impudence is ruin common habits which refer to greedy, desirious, hate, envious This Umpama is expressed as an advice to one who will be in the respectively, which can destroy the harmonious social relationship stage of adolescent, particularly to one who is going to enter the among Bataks in the rural areas as well as in the urban and migratory circulation of adat. In this case moral conscience and social behavior areas. Challenges in terms of conflict can be responsed by the are very important to sustain the correct order. If one opposes the application of umpama stated in number ( 38 ), ( 39 ), and order ( adat ) nature, one will be in disorder. Sickness, misfortune,

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suffering, unfruitfulness, poverty, etc. One should be aware of the way who’s stops the game worth minus ten, and the limited score is 75. A he talks, in other words, he should be careful and polite whwn he is player is limited to number 75 except if he buys the higher number so faced and confronted with the rules of the chiefs as they are the that he can continue the game. Suppose a player has the stopped-card, upholders and supporters of adat. Unwillingness to comply with he is then considered as having minus ten score. The others would be orders of a chief is a rebellion to his authority. counted according to the amount of cards in hands. The higher the Patun hangoluan, tois hamagoan is capital for a Toba Batak to number the worst the hope to win, and score 75 is the highest, more be accepted in any struggle of life to which he is confronted with. than this, a player should quit or buy. Outside his ethnicity he should comply with the social norms which We can say that the text ( 42 ) above is in the form of are uniquely imbedded in the traditional culture because this is a conversation in which the addressor ( A ) ask his score to the fundamental means of harmonizing the complexity of the adat. addressee ( B ) who answer that A’s score is 73. A should think it An awareness is also stated in the following conversational over before deciding that he will buy the game. Once he bought in a text which is in getting the meaning, the analysis is devoted to context situation that the other players got the lower scores he would hardly of situation proposed by Hymes. ever win the game. ( 42 ) A : sadia di ahu bo ? Here, the topic of the conversation is the score which is shown B : 73 A : Dak toho be I ! by A’s question sadia di ahu bo. This question is a jargon in card- Translation playing which signifies awareness. That is why A decided to fall his A : What is my score ? B : 73 cards down to show that he did not continue, in the other words, it is A : How impossible ! impossible for him to win. This conversation was recorded in North Tapanuli. The setting is It is necessary to note that marjoker karo has been used as a marjoker karo, or we can say according to Chaika ( 1982 ) a kind of means of refreshing especially in ritual ceremony like accompanying jargon, and hence Joker Jargon. Marjoker Karo is a kind of card – the newly born baby. Today a paly of this kind has widely known in playing of 4 to 7 participants. The number of the card played is ten cities and practiced not only by ordinary people but also by those who that can be divided in 3-3-4 system for getting the stopped-card. Each

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have official position. It can be said that this card-playing has been gold- fish for you. The addressor did not really unload her pond as the socialized and made as a media for building friendship. fish given was not big enough to be sold. It is common in the village The text below has the same theme with the preceding ones. when unloading pond the fish caught would be as big as what it ( 43 ) Mambungka tobat hami nantuari should be appropriate to be sold, and the fish would be in big amount. dongkon ma tu oma Translation The fish which was given to the writer was half as smaller than what it We unloaded the pond yesterday, should be. The perlucotionary act of the utterance was taking of the please inform your mother fish to the kitchen by the writer. This text can be understood by applying the principal of local From the Toba cultural view, giving fish to the family is interpretation ( Brown and Yule , 1983 ). In this case the hearer does common as the way to respect relatives and to make the relation not need to construct a context any larger than he needs to arriveat an closer. In a particular way, a family to whom respect is given should interpretation. So the hearer can easily refer to the nearest context. be treated in a most respectful way. It is not only shown by the The hearer of the above text was the writer himself, and the material given, but it is very necessary to threat the family politely by addressor was his family from the village. The writer understood from the way we talk to them, as whwt stated in the utterance just the context, that is, some gold-fish brought by the addressor. Wecan discussed. conclude that the expression uttered by the addressor was an order that The following utterance also signifies awareness : the hearer would tell his mother about the fish. ( 44 ) Asa dapotan digali Another interpretation can be based on the speech act in order Ingkon tu Samosir do hamu Translation that the text (43) can be nclearly understood. Austin ( 1962 ) stated In order to be fully traced that there are communicative activity (locutionary act ), the intention You’d better go to Samosir of speakers while speaking ( illocutionary act ), and the effect they The utterance was recorded from an old man who knows much about achieve on listeners ( perlocutionary act ). The locutionary of the the culture of Toba Batak, and it was as response of the writer’s utterance is in fact the job unloading the pond, but what the speaker question ( Bahado mengenai Umpama = would you please wxplain me actually intentded was nothing except, an information : This is some about umpama) when interviewing him. By constructing the question it is possible to know what the speaker meant based on the speech act. 111 112

The locutionary avt of the utterance was that for umpama to be The speaker was woman whose coffe-hause was often visited by well traced, the writer should go to Samosir ( an area in the middle of passer-by. So the setting of the utterance was in a coffe-hause. The Toba Lake as the first settlement of King of Batak ). What the hearer were three men and the writeras an outsider. Two grasp the utterance actually means was an order to trace the whole culture of meaning of this expression, first of all we use the principle of local Toba Batak which was centred at Samosir, or an order to refer to old interpretation. This refers to the bus driver that the woman told before. people who come from Samosir. It is impossible to trace back the We can say that this refer both to the preceding and the following culture origin in detail in the area, as extend to the other regions or person. In the first respect this refer to the mental image of the bus taken abroad. The illocutionary force the utterance was limited driver, and in the second place this refers to the bus driver in the real knowledge of the speakers about umpama of Toba Batak. He would utterance of the woman. Di jalo an ( he took that ), di jalo on ( he took not absolutely reject the writer of his inability in explaining the this ), that and this which are represented by an and on in the phrases umpama, instead, he should be pantun ( careful and polite ) in his talk respectively refer to variety of materials in the coffee-house taken by to his guest .The perlucotionary act of the utterance was the activity driver such as coffee, cigarettes, etc. of the writer in seeking for the more knowledgeable person in Secondly, we can apply the principle of analogy, that is, the umpama. way the speaker and the hearer make their interpretation based on It is necessary for one to be honest. Honestly here can be their shared knowledge, the knowledge that talks about things as they understood in terms of truthfulness and fairness. Truthfulness which were before ( Dahl, 1976 ), or we can combine the relevant previous imbedded in the following utterance is always used as an advive for experience with the principle of local interpretation that have been the people who often postpone payment. discussed, to the last part of the utterance, i.e. dungi lao ( he went way ( 45 ) Onma na hudongkon i, supir ni Makmur I, ), ro muse saonari ( then he came again ). These two phrase according Di jalo an, di jalo on, dungi lao, ro Muse saonari to the previous experience shared by the people in Toba Batak coffee- Translation shop setting ikply dishonesty or untruthfulness, because everyone if This is what I told you, the bus driver He took this, he took that, went, ordering food or the kinds cannot owe unless he had made a deal Then come again before. If one still eagerly wants to owe he forces to have the food

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first and then it is enough for him to say : ‘annon da’ ( later on ). In from their falseness and from planning something secretly to do it the case above the bus driver has done the some job repeatedly ,and wrong. has broken his promise. So whenever one visits a coffee-house and The cocept of dignity can be understood from this umpama: say the annon da in every single day he would be counted dishonest. (47) Madabu holi-holi Tu toruni sakkalan There is another relevant expression which usually occurs in a Sude halak na ketinggalan social interaction, nunga lao ro muse ( go away but come again ). This Holan aku na katinggalan Translation : expression shows disagreement of a host to his dishonest guest. The bones fall down Under the slicing-spot During he stay in the house, the guest had done something wrong that All have got married made the host untrust him. I am the only person who have not The following utterance has the same theme with that of This umpama is expressed as an advice for a man who has not got number (45) in terms of fairness: married yet. It is usually addresed to a man whose friends of his age (46) songon na rampak nangkin parhehe muna have all got married. By the saying of the umpama, it is hoped that the Translation: man will soon find his wife to be. The singgle status will not be Its seems that both of you came here together counted in the adat of Dalihan Natolu. The state of being unmarried Here the setting is in a card playing. The speaker is a man who never can be symbolized as a piece which is not included in the meat piles. wins and he suspects that there is something wrong in the play. The Dignity which is also relevant to the marital status is the two people stated in the utterance are the participants that win most of inclusion of having a son in the family because a son will be of high the game. What the utterance implies based on this context is that the value in promoting the dignity of the family. two man who came to the play together are accused of conspiring The last part of the personal values will be courage which is against the rules of the game. Consequently the other participants or stated in umpama below: players get angry with them of being destroying sportiveness. The (48) Songon na marbabo simaremeeme utterance then can be a warning and also an advice to remind people Ia binabo atik eme Ia so binabo atik duhut

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Translation: 4.2.3.1 Pantun Like drawing the grass-like plants If drawn maybe rice-plants In order for a Batak to be pantun, he should be careful or If not drawn maybe grass conscientious and as well as polite. Carefulness and politeness in Toba This umpama is expressed as an advice to one who is not in a Batak culture can be understood from the view of the community firmness. The first line of the umpama refers to an activity in hauma upon the nature and amongst its own member. Nature should be seen (rice-field) as shown by marbabo simaremeeme. Simaremeeme is a as the creation of God and therefore it should be treated in its kind of plant which looks like rice-plant. One needs to be brave to appropriate order. In this case, to destory the nature means to destroy draw this plant eventhough its stem is thorny. Plants of this kind are the life. Those who are conscious of everything which can compose very botherful to the growth of the rice-plants because they grow the good order of the nature or the maintainance of the environment simultaneously with the rice-plant. The second and the third line of the are those who are pantun . one would necessarily be pantun when he is umpama signify the characteristic of a person who is always in doubt, on the lake, land, river, etc. or being afraid of something which has not been done yet. In this modern time the people of Toba Batak are still keeping From the eight umpama which are headed under the four cover this traditional view about the nature. As a case in point when we are terms i.e. awareness, honesty, dignity, courage, there are four smaller going to enter a Iorest we should respect all the inhabitants which live categories of the values in Toba Batak cultural setting, and these are in it, and as a means of permission we would say boa, a saying which represented in the following four included terms respctively: pantum means to ask the keeper of the forest to let us enter it. In a broader (polite and careful), tingkos (honesty), parbagoson (merital status), sense, by saying boa we inform the inhabitants that we will not bother and tulus (courage). So, the four smaller categories are treated as and destroy the forest. The inplication of this traditional belief is that personal values, and these are, of course derived from the four cover nature has a power. To keep it well means that it will give us welfare terms which are universal in nature. The included terms then are and prosperity, but to destroy it, disaster will come to us. So one considered cultural-specials. should be pantun upon the nature, in other words, he should be careful in his behaviour in any land he steps on.

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Being pantun to the nature is also applied to law that is used in the old man or woman can call the boy amang, which means a beloved a certain place. To make it clear, this expression can be referred to: summoning. This kinship relation have been taught to be children mubadolokmubaduhutna,mubahutamuba uhumna (so many countries, since their puberty, and they can understand more if they are involved so many sustoms).Dolok (hill), huta (village), duhut (grass) are in the real cultural experience. elements of nature each of which has its own natural norms or law. There is a relevant expression which makes the Tobaneese also Thus, pantun in terms of natural view is identifical with pantun upon pantun in public; ingkon pantun diloloan (should be polite in public). the law that is existing in any area. As an example, one should say santabi (excuse me) if he is passing the Based on the view of the community upon the human relation crowd or among the audiences. Santabi has been widely used as a of its members, pantun is translated into politeness. This refers back to means of showing a modest behaviour. Another example is when one the connection among relatives, and the inclusionof the kinship is going to pass or to ask something by making the body movement relation which has been arranged according to the motto: manat like in this expression; Dia hamu jolo sira i (pass me the salt), he mardongan sabutuha ( be conscietious to relatives of the same womb), should add to his utterance, santabi. So it becomes; santabi, dia hamu elekmarboru (flattering of wife-receivers), somba marhulahula jolo sirai (please pass me the salt). (respecful to the wif- givers). The three phrases signify the condition The antonym of pantun is tois (impudence) as stated in that the members of the community should be pantun in three aspects utterance number (41). Tois will be addressed to one who is againstthe of manner ; manat (conscientious), elek (flattering), and somba social norms and law, and to one who has a bad manner. A person of (respectful). This motto is very important because form this condition, this kind always looks down the others and he also often gets rid of each member of the community knows to whom he is considered to be the kinship relation. So, pantun and tois are in dichotomy of which the called angkang (brother), ito (sister or brother), etc. former is of positive value and the latter is of negative value. Calling one’s name directly is not common, or it is taboo, 4.2.3.2 Tingkos especially the name of one who has got married. When a boy meet and Tingkos (truthfulness and sportiveness as well as fairness) has old Batak which he has not known before, he should call him amang usually been interpreted more than honesty. One can say to his (sir), and inang (madam) to an old woman. On the other way around interlocutor: Tinkos ho manghatai (speak truthfully) as a warning to 119 120

him because he is not consistent in what he says. The utterance married. Marital status is very important not only in the continuity of number (45) has clearly stated this characteristic, that is, the bus driver generation in a family but also it is as an obligation to be counted in that has broken the promise of the payment by means of speaking the adat. When, for example, there is a wedding,the unmarried is not differently from time to time. Another example can also be taken invited in the decision-making of the problems that exist during the from what an old man often said to his son: Tingkos manghatai tu feast. Problem here refers to the ways the there functional groups natua-tua (speak truthfully to the olds). This is an advice to the young make the wedding succesful. The unmarried will be invited as the people that they will never appose to whatever saidby the elders. In partipants to be the supplement and some of them are hoped to take this case the young people are only given the right to keep listening, part in doing everything concerning with the serve of food to the and they will be considered not tingkos once they neglect it. audiences. The unmarried will be called naposobulung (the To interpret tingkos as sportiveness and fairness, we refer back unmarried). to utterance number (46), that tells us about the conspiracy of the two Utterance number (47) clearly states how a man regrets his players in the card-playing. In this respect, the two players are accused unmarried status that is symbolyzed by the falling bones under the of destroying the rules of the game, and they should be untrusted of slicingspot. not being fair which is sonsequently discarded from the play. In any It has been said that marital status is crucial for the next play, cards, football, chess,etc, it is usually informed at the beginning generation in a family. The patrilineal system is a reason why sons are that players: ingkon tingkos do hamu bah ( you must be sportive and more important than girls. Sons have more rights than girls, and this is fair). So, tingkos here is always practised in a play, particularly in implemented in rights to talk and rights to inherit properties which are cards. left by their parents. If a couple is sterile, it will be considered that this couple has 2.3.3 Parbogason Parbogason (marital status) is of high value in Toba Batak not been given pasu-pasu (benediction) from hula-hula. Whwn experiencing the status, the couple should go to their hula-hula to culture as supporting the dignity of a family. One will never be said to invoke the pasu-pasu. This expression is always said to the couple by have dignity if he has not married get. Whatever education or degree their hula-hula: one holds, these ranks are all useless without the status of being 121 122

Umbahen na ro hami tu jolu muna, raja nami, batung,naing 4.2.3.4.Tulus ngongolan do roha nami, ala laos so adong dope dibahasahon debata di hamu dakdanak; ia tung adong Tulus in Toba Batak culture is interpreted more than what hasalaan nami, ba namanopoti sala ma hami nuaeng tu hama courage means. It can mean that one will never be in doubt in doing raja nami, Manumpak tondi muna, sai dilehon Debata ma hagabeon tu hami, ianakkon muna (sormin,1961:15). something and in making decision. It can also mean brave in that one Translation: should be responsible in whatever he has done. Before making an This is the reason why we come to you our king hulahula, it has been a long time we have not got any children;if we did activity one is always reminded from doing his work a half-hearted something wrong to you,we here with come to apologize, our king hulahula! Your power and spirit support, May God way, bay saying this expression: Ingkon tulus, jala unang satonga- bless us to be fruitful,we as your son. satonga (be brave and not to be half-hearted). It is necessary for one to This text tells us about the hangalan (obstacle) that the couple feels to finish one activity before another. More importantly, we would better face with. This obstacle seems to be the mistakes made upon their leave any job unfinished than when it is done but half-heartedly. hula-hula,consequently it is necessary for them to meet and invoke in A Tobaneese is well-known of his bravery and loudvoice order for them to be given benediction. acting. Thi is true because in the former time, the people, were Usually, when that couple meets their hulahula,they should familiar whit hard and wild nature. One of their means of subsistence bring such material gifts in the form of meat and this is called was quarry, in which they entered the jungle with bare-food with lompanan (ritual-cooked-meat). On the others hand, their hulahula lances in hand day and night.During the day day they hunt wild pigs, prepare another lompanan which is called ritual-cooked-fish. Those and at nigt they chase wolves. Other than hardness,they like bitter two kinds of food are exchanged in which some of them will be foot and drink.A toba batak wiil not be satisfied if he is not supplied prepared as the bridge to ask benediction, and this is served for both of with tuak (toddy) or other alcoholic drinks when having fork during the sides; boru (wife-receiver,as the couple is in the status of boru) the rest day when returning from the rice-field or forest. Chilly is and hulahula. other hard materials that are very useful and almost consumed in a To conclude, parbogoson cannot be separed from heredity, that great amount when cooking in a single meal. One will not look like a is, the status of getting sons or one is said to be equal with the other in toba batak if after meal his lip remains brown. The redness of the lips adat context.

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is not because of the lip-stick but it is caused by the chilly. This Translation: Bamboo grows to be bamboo condition seems to make the toba bataks talk and act bravely. The langge town to be the area Talking in a low voice is not common among the people, and The village of orrigin to be the place of birth Any burial place will do many people associate it with weakness or something which is related This umpama is expressed to the people in huta (village) as warn that to the status of proverty. What made the tobaneese talk loudly was the it is the necessary for them to migrate to a new area. Basides the costom of the people when formerly they talked each other in the hilly reason that the village has been crowded,setting a new settlement is areas. The region of toba batak is mountaineous in which most of the meant to increase the socio-economic status. This is also because of land is composed of red muddy-soil. In order to be heard,one should detoriation of the economic as the growing of people cannot be talk loudly to the order,as the wind in the land is very hard. The stopped. consequence of this condition,the tobaneese are always open,and The migration of people is implied in the first line of the frankly speaking.this is what tulus refers to as another implication. umpama as the bamboo grows according to the roots which creep. The 4.2.4 Economic Values word langge in the second line refers to a shady small twon in North Economic values in umpama are analysed in seven corpora Tapanuli in which bamboo grows well. This place is supposed to be they are fro number (49) to number (55).the cover term for these the village of origin which of course remains the same to which values is economic culture which has been derived from the basic someone is born. But the fourth line tells us that a matter of one’s cocept of economy,i.e. the way of maximizing something for the death can be in any place. So this is the beginning for one to think of purpose of life. In toba batak cultural setting it is commonly known as migrating to change the economic condition. sinta-sinta ni ngolu. What are they small categories of this universal When the people of toba batak migrated in the past they set a values as cultural spacific, the following analysis will try to answer in new huta and this led to similar job that they succeeded in building which the umpama is presented first. several huta. Migration then became familiar to the people, and later (49) Bulu siambuluan on they have wandered through the areas outside their village. Manang langge di halanggean Huta ni damang hatubuan Wandering through other regions are always profitable as what Ndang marimbar tano hamatean is stated in the following umpama:

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(50) Pantik ma hujur identification of the cultural – core of Toba Batak. One will never say or Di julu ni tapian Tu dia hamu mijur ask where the deceased are buried, but where the monument is build. Tusima dapot parsaulian Succes in economic status can also be seen in the following Translation: umpama: The lance is sticked (51) Takas ma jabu suhat In the upstream Takasan ma jabu bona Whereever you wander Takkas ma na maduma You will get fortune Tumangkas ma namamora Translation : Here, the adressee of this expression are especially those who are The sister’ room is visible going to leave their village,and it is ussually,pronounced by the old as It is more visible the parents room The rich is clearly known an advice. A lance which is sticked in the upstream signifies the The richer is more well human struggle in his life. Like the lance which gets the target, so is This umpama is often addressed to one who has got richness as an the struggle that will lead to success. We can say that this umpama has advice that he who is rich will not be proud.to clarify,the first and the the same theme with that of number (49). The diffrence is that the second line of the umpama need to be analysed based on their above umpama would be expressed after the saying of the previous references. one. The key words of the expressions is jabu which means means In line with the implication stated in this umpama, most of house or room. The house of toba batak consists of four rooms: jabu the Toba Bataks who have lived in huta sileban (settlement ) are said bona, jabu suhut, jabu tampar piring, jabu soding. The first two to be sucessful in term of economic properties. People of this type rooms concern with our topic. Jabu suhat is a room given to the have implemented a part of their richness in maintaining their daughters by his parents as the place for them to stay during the progenity by building monumentts of their deceased ancestors. So , beginning of their marriage. This room is allowed to be used when the when we happen to come to the resident of North Tapanuli we will newly-married couple has not got one.according to the traditional adat find many monuments that stand firmly. By the existence of the it is common for the couple to stay in their parent’s housefor two monuments they have been identified by those who always exist in week before leaving both of their parents. But once they do not find socio-cultural life. Or it can be said that the monument is one of the one,or if for the time being they are not able to rent a house they can 127 128

stay there until they they manage to find the house. jabu suhat is Translation: Sweet is the fresh-water fish located on the left near the kitchen. So what the first line signifies is Delicious is the carp that the visible location of the room symbolyzes richness, and more We are all fruitful We are rich too importantly, toba batak parents always hope that the daughters of their This umpama is expressed in joyous ceremonies like wedding, own wiil be rich. graduation, job promotion, birth-day, etc, and often pronounced by the Jabu bona is a kind of room which is occupied by the owner elders. of the house or the parents. It is located opposite the jabu suhat or on The key word in the first line is sibahut. It is a kind of fresh- the right near the kitchen.this room has a more stategic position,when water fish of two pointed fins on both sides and it tastes sweet. The we pass by,it will be more easlily seen.as the owner of the house,the fish is usually used in a ceremony for keeping off misfortune the parents always hope his sons wiil be more prosperious like the invoke of welfare. This fish, when hatching, bears a lot of off-springs, strategic position of jabu bona. symbolizes the status of having more sons and daughter held by batak By this umpama,a toba batak family is expected to be both toba family. The word porapora in the second line refers to a fish maduma (rich) and mamora (richer). It is not enough if a toba batak which is delicious taste, and fish of this kind dwell in a collective row hold only the status of maduma because as the economic principle of in the water. The diamond- liked of its skin makes this fish as the the comunity that does not devote to profit-sharing, or to give the symbol of wealth. The fish ( porapora), when it is cooked always term,it is the traditional concept of harajaon (power) that the people accompanied by the sibahut, as to symbolize both hamoraon and always struggle for the status of mamora. hagabeon. These two kinds of fish are made odd in amount because When a toba batak family is mamora,he should add a status of this is considered a holy number in Toba Batak. fruitful which is also called gabe. This can be seen in this umpama: However, gabe in this context is different with parbogason (52) Tonggi ma sibahut Tabo ma porapora (marital status) in 4. 1. 3.3 eventhough this concerns with the heredity Gabe ma hita luhut in the family system. This will be discussed in more details in the Jala sude ma hita mamora subsequent section.

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A family of more sons and daughters are not complete yet members. Like t he civet- cats it is hoped that a family grows in unless they are in healthy condition. This is a matter of health which number, cooperate for the status of gabe as well as horas. is in Toba Batak is called Horas (being fresh in spirit and body). To It has been said that for the anniversary of the clan make clear let us refer to this umpama: organization such umpama is used. This is due to the expectation of (53) Tumpulak Sibaganding the clan posterity to be all blessed in their off springs as being Di dolok Pangiringan Sai gabe hita jala horas provided with more sons and daughter. The organization of the clan Asal masipairing-iringan lasted for a long time and this is the root of the clans which give Translation Civet-cat Sibaganding primordial spirit to each of the clans of the sub-group. From about five On the hill of Pangiringan hundreds clans (surnames) of Toba Batakthere are some collective We are fruit and healthy Walk hand in hand names of the clans which are headed under one kingly name. For The context of this umpama is always in an anniversary of the example, clan, Simangunsong, clan of Marpaung, clan of Napitupulu organization of marga (clan name), and often pronounced by the olds. and clan of Pardede are headed under one kingly name., that is Raja The two words in the fist line : tampulak and sibaganding , and Sonak Malela ( King Sonak Malela ). The four clan’s name are given one word in the second line, Pangaringan need to be explained. as the surname of each clans, and they are actually brothers because Tampulak is cat-liked animal which wander about in couples, and their parent (father) is The king Sonak Malela himself. Another when walking one ot them follow the other from behind. example is taken from the other four clan’s name under the head Raja Sibagandingis a name given to a village to which many people use it Tuan Dibangarna ( King Tuan Dibangrana). The four sons ifb this because of its historical values in the colonial time.many villages in king are: Pandjaitan, Siagian, Silitonga and Sianipar. So, Raja Sonak North Tapanuli are named after this word. Pangiringan is a kind of Malela is one of the unifications with all this escenants, and Raja Tuan upland which has to be mounted in such a way for one to get the Dibagarna is the other. Every clan’s unification has its own summit. So, the above umpama signifies that all the members of the administrative structure in which members of the clan or surname are family should go hand in hand for the welfare and health of the included.

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The unification of the clan or in Toba Batak term , the shelter of the great descendants of the clan in one unification,like Parpunguan marga, has also its own anniversary where all the the blanket, or as called in toba batak bulusan, all of which should be members in the village and from outside the village gather to celebrate covered with.the implication of the umpama is that when one who is with the inclusion of the there functional groups.This ceremony is appointed to give hata gabe-gabe (fruitful-blessing) he should use that usually followed by gondang (Batak musical dance) as a means of very umpama to Introduce himself . This is due to the fact that a matter if expressing thankful, and invoke so that their posterity grows in Gabe is very important that in should be seriously perused . number, and be given health.By this way, each of the clans will never A Toba Batak, when he has been both rich and fruitful he needs to be vanished but exist until the next generation be loved by his relatives. It means that in the status of having both sons and The following umpama expresses the statement of resperentating the daughter and even grandchildren , he should keep them peacefully. If he tries to get rid of his relatives in keeping his social status remains stable in presence at ceremony of anniversary: society, and that he will hold such a prestigious position owing to this (54) Situdu lage-lage Basiang bahen bulusan condition. Pasahathon hata gabe-gabe In other to have a meaningful view of how people should love each Ahu ma songon utusan Translation : other, this umpama can be referred to : A small mat is spread out ( 55 ) Lubuk Siguragura Pine leaves for blankets Halomoan ni parhonong To speak of fruitful matter Mago do angka na hamurang I’ll be the representative Di Horton do roha holong It is expressed by one of the old men as the person whose function is Translation : The pit of Siguragura to represet the audiences as the source of benediction,i.e. owned by The depth that the divers like All will be quite all right hulahula When we love each other Situdu lage-lage refers to the openly pointed to the spread It is expressed as an advice to one who is proud of his richness. The out of a mat. This is the signification of openness in introducing key word lies on the first line, that is, of Siguragura. it is a name of water– oneself to be known by the crowd as the representative. Basiang is a fall somewhere porsea , a small town in north Tapanuli. The source of the kind of screw-pine from which a kind of blanket is made. This is as waterfall is from which the river of the Asahan. It has a pit in the

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river not far from waterfall which is always crowded y people, particulary Huta. Building a Huta is no only meant to gain prestige but also to rivers. The pit of Siguragura is very quiet and the water is very fresh or have a social position. with the aid of his marga (clan ) and his own diving. So, like the quietness of the pit, people should love each other in family, the founder of Huta becomes a model of enterprise in the order for them to be peaceful. Here not only being love that one behaviors Batak traditional commodity. open the other, but one should respect the other in order for aim to be Besides Huta as the means of understanding the economic respected. behaviors, the other cultural core is the concept of the 3H, i.e. From the seven umpama that have been analyzed so far, economical Hamaraon, Hagabeon, Hasangapon, as another means seeing the values which can by constructed as the smaller categories of the values or economics status. But Harajaon is very important in supporting an which can be said to be cultural specific are classified as three : HAMORAON ( richness ), HAGABEON ( fruitful ), HASANGAPON afford for gaining the three status including how the Toba Bataks seek (respectful ). Each of the three words has the initial latter as H, and hence the new sources of economical life, penatring the splendid isolation they are called the 3 H. The concept of 3H cannot be separated from the that factored them for centuries. The natural topography of north concept of Huta and Harajaon ( kingdom ), because the 3H has been rooted Tapanuli has the domination of upland and the minimal transposition in this as three basis of TOBA BATAK economical system. So three at the people have these affords : farms, arable farms, and fishery to economical values cannot be explained apart from these two concepts. be their economic sources. But due to the upland position of the 4.2.4.1. Hamoraon religion, arable farms were the most to be afforded.’ This of course, Traditionally, the status of Hamoraon has been touched upon influenced the economic pattern. the former concept of the economic principles of Toba Batak in The Toba Batak region is indentified by the arable farm which Which Harajaon was the center of ruling the socio – economic and spreads out from northern part of the land to the southern part which socio–politic of the community. this is the rooted in the cultural core covers the Samosir island and the lake Toba coastal area. This system of the culture as manifested in the form of Huta ( Village ). According according to Scott (1976) created an economic dilemma which is to Vergouuwen (1964), we should see Huta as the way how to caused by natural dangerous zone as form which the poverty of the understand the whole totality of the economic culture of Toba Batak. people came. people tend to minimized the possibility of occurrence He further stated that the only way how to build a Harajaon is to set a of the natural disaster rather than to raximize their income. This is the 135 136

one of many reason why the people of Toba Batak tend to seek for the and in the middle of Huta there will be a banyan–tree. The bamboos land outside their own in order that they safely struggle for life. are used for the defense of the Huta from the enemy that will attack in traditionally, such a purposive afford was implemented in setting a sudden way, or they can be used as a shelter. Huta it self reflects Huta, while nowadays they gradually move to the far-away region harajaon which is owned by one marga, and this marga is which is quite different in sociocultural economic setting. automatically in its own sovereignty. The concept of Huta is identical with Harajaon ( kingdom ). Hamoraon is firstly viewed from the context of maduma, that But Harajaon here is different from the literal meaning in the is the status of being rich based on the property obtained by the afford dictionary. As a matter of fact, there is no a kingdom in Toba Batak. of setting the Huta, in other words, this type of richness is fully So, Harajaon in Toba Batak language is different because it has a depending upon the potentially of the Huta. people in Huta can be said direct relation with Huta as the Basic Concept. If we take the noun of maduma if no more new statement of another Huta, and a family is the word Harajaon ; Raja, it may mean a leader of a marga ( surname said to be maduma if no more dependence. A family may have a large ), so we can say Raja Napitupulu ( the leader of the unification or soil, a big farm or a good fishery, but if he still in dependence on the association of surname of Napitupulu ); raja can be an adjective other he remains poor. Many factors why the conditions above which means one of good meaner or one of good obedience in Adat. happened, it can be because of the natural disturbances like flood, We can imply that Harajaon refers to many raja as many as marga that earthquake, germs, etc. But one factors in the 80’s there were many exist in Toba Batak. each marga has it’s own Huta. We can infer that people went out of their village or it can be said that it was an exodus every Toba Batak is a Raja as long as he has Marga, but this is only that caused the land in Huta left undone. The people who still keep applied to married son based on the patrilineal system. A daughter will staying in the village were mostly the old who are not strong enough never hold a status of raja because her marga usually the holder of the to dig the soil. At the time after the exodus, the region of Tapanuli was other Harajaon. started as the Center of poverty. The government then proposed an If we come to see the Toba Batak Specific Huta, what will be operation which is called operation maduma; an operation whose found is arrow of bamboos grows around which forms the Hutahuta ( function is to stabilize and utilize the human resources by withdrawing villages ) in the square in which at the east lies a Harbangan ( gate ), the fun from the success Toba Bataks in the city, and this can motivate

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the people outside the village to return and live investment that has them again in Jakarta twice as much as the buying-price, the women been guarantied by the Government . who activate in the market are always called Inang Parenggerenge Hamoraon in the second respect is viewed from hamoraon ( small –merchant women ), where as of the big cities are only called itself, which means that the status of Mamora (Richer ) is inang-inang understood in another context, that is the richness obtained not from One which the Tobaneese cannot forget is about the the traditional inheritance but from the struggle outside the village of philosophy of Hamoraon, which is given in this expression ; molo origin. One can be said Mamora if he has many properties ; of high naeng mamora elek marboru ( for one to be Mamora should persuade educations, of high position I the government, etc. Of their richness, his boru ). This expression signifies the position of boru is also Toba Bataks often return to their Bonapasogit ( village ) of origin to important as the source of fortune. To treat boru likely as our own show that what they obtained in their new place will be clearly property will lead to an appreciation ao their business I their working- identified by the people in the village without money in hand, and position in adat even they wish to have their village built that the streets which nor So far we have discussed about Hamoraon, which is stated in good before, later on become smooth. umpama number (49) , (50), (51) , that can be concluded as Mamora On of the ways of gaining Hamoraon is by lending money to which is dealing with the traditional context based on the concept of other people, and this is always done in the city by the women. They Harajaon and huta, And it is also called Maduma, as well as Mamora have such a terminology ; hepeng do mangalap hepeng, which means in today’s context which is viewed from modern setting. However, money grows money. It this case they impose a high interest on the Mamora I not complete yet without gabe, which is termed as borrowers, and sometimes the interest can reach a hundred percentage Hagabeon in the next section. . In addition, those women are also merchant of the cities whom the 4.2.4.2 Hagabeon people call inang-inang or the other context those women who sell As has been explained in the preceding sections, marital status and buy in the onan ( market ) and those who sell and buy in the big is different with Hagabeon ( fruitful ). But marital status is cities. If they trade in the big cities, they have a chance to develop prerequisite to Hagabeon. Hagabeon here concerns with heredity and abroad. For example if they buy garments in , they will sell the status of a long merit life. It is, therefore processing own children 139 140

is determinable in Batak Toba , and the issues about buildings, is named Rumondang. It is necessary for a family of this kind to have adopted children or step children are not relevant in this context. a special ritual ceremony for to thank for the age of the grandfather. In The pattrilineal system of Toba Batak family has always this occasion all the members of he fairly gather to invoke for a influenced the calling name given to one when he as a child. In terns blessing from the god that they will be all healthy where as the of Hagabeon, Amang when he gets a child will be called Amangni grandfather will be placed in a holy burial and accepted in heaven if adui (the father of x). For example, if the name’s surname is Silitonga, not long after that he closes his ayes. This kind of ceremony is called and the child’s name is given as he summoning to his father. If the Sulang-Sulang Pahompu ( handing of grandchildren ) to their child is called Sumurung , his father will be called Amani Simmurung. grandfather. this is the first Hagabeon on whom it is addressed holding the stats of The status of grandfather after his death, when he left his sons having the first child. he is not called Silitonga because one and daughters, grandson as well granddaughters, will become concentrates on the state of having a child. When the man enters the Sarimatua ( Senile ). Sarimatua consist of two words ; Sari and Situation, he will be called surname again. When one who is born Matua. Sari means attentive and Matua means old. Sarimatua is a bears a female’s name her father will be called the same as hers as situation in which one during his life was very attentive to his family long as he is the first child of he family. So if the child is named Tiur members. In this case his sons, daughters, grandsons, and , her father will be called Amani Tiur granddaughters are all left in health and well kept in form of welfare. Hagabeon in the second respect is one has a grandchild. The Sarimatua is the second grade of Hagabeon in which one specifically name of his grandchild will be owned by the man, and he will called treated in his funeral when he has passed away. The specification is Ompuni Adui ( Grandfather of x ). In the case above the man whose the inclusion of the traditional–musical dance. In this respect, the surname is Silitonga will be called Ompuni Tigor ( Grandfather of deceased may lay down for two to four days. According to Gultom Tigor ) if his grandchild is named Tigor. In the status of being a (1992), Sarimatua can also refer o the condition that one’s death, one grandfather the man can be called this summoning when he is in Adat left one or some of his daughters unmarried. This word Sari gives its ceremony or in the formal circumstances. The same way, when his contextual meaning which is different from the third grade of grand child is a female, he will be called Ompuni Rumondang, if she Hagabeon that will be discussed in the next part.

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If Sarimatua is the second grade of Hagabeon, Saurmatua is When a Toba Batak has got the two status, i.e Hamaraon, the third grade which is also considered the highest status of Hagabeon, there is something that he should own, it is Hasangapon ( Hagabeon. the word Saur may refer to the condition that one has respectfully ). This is the third economics value which cannot be possessed great–grandchildren or squeaks. It may also refer to the sparated from the two. status of Complete, meaning that no more sons and daughters being 4.2.4.3. Hasangapon left unmarried. When one is in the status of Saurmatua he will Hasangapon is the status of high value in the complicating treated in a more special way during this funeral. The deceased can be both Hamoraon and Hagabeon. In Hasagapon there have been played down several days or for a week. The funeral of one who has imbedded manners like wisdom, clever or judicious. In Toba Batak been Saurmatua is marked with the inclusion of coffin which is made these manners cover behaviors are loving each others, and fairness for of raw-wooden materials, a buffalo as a jambar ( gift material ), an the sake of solidarity in a family. The expression ; Molo naeng Gondang Sabangunan (Batak traditional musical dance). The Gondang sangap, denggan marsubutuha ( to be respected , one should be kind to abangunan which is played should consist of complete instrument, the his relatives ), has brought the Toba Batak to treat not only their six drums which are different in size and producing simultaneous relatives of the same word respectfully but also they are demanded to sounds. do the same to the outsiders. this is the important since the outsiders The philosophy of Hagabeon can be seen in this expression : can be very helpful to them in a certain condition they do not know Molo naeng gabe, hormat marhulahula ( to be fruitful one should be when they will be confronted with. For example, when a family in a respectful to his Hula-hula ). This signifies the position of hulahula as big trouble, he will ask help to the nearest neighbor, not the relatives the sources of benediction from which his Boru invoke Hagabeon. who stay away for him. There is a relevant expression for this Jonok Here, when a family does not any children he may visit his hulshuls to dongan Tubu jumonokan dongan hundul ( the nearer those who are ask if there is a mistake done by him especially one concerning with of the same womb, the nearest those who are sitting busides ). It will the adat. The hulahula will forgive the family and prays as the be more suitable if one should be wish in a such condition that he reprehensive to the god so that they will be fruitful. respect his neighbor. In this situation, Toba Batak cannot neglect another elements of Dalihan Natolu ( trivet / three stones ), in the case 143 144

of its function only as supplement, that is, Sihal –sihal ( support ), it is material, s the bridge to have unity in the family. What is applied in another part of three groups represented by Dongan sahuta ( of the relation with the in heritance is the right of inheriting. Properties in the same village ) or the other that is parallel in position, which is form of moveable items cannot be divided and sold because they are considered important in making decision. The relation among these considered the symbol of unity of the family. Houses, lands are fields components should be maintained in such a way that each of them are among those that should be kept when the parents of the family possesses. of its supplements role, can be determinable, and thus one have passed away. Their parents based on the solidarity imbedded in one cannot look it down . the norms of the Dalihan Natolu have given their children the same We have said that Hasangapon concerns with or is right of in hurting. Whenever all Properties are divided based on the characterized with wisdom, fairness, and sense of loving ; these three right of possessing, dispute tend to occur among the members of the play an important role in gaining Hasangapon when one has got the family. So it is very crucial for the Tobaneese to think of the values status Hamaaon and hagabeon. He will be Sangap (respected ) among embedded in the Dalihan Natolu, especially the ideal solidarity which society in addition to his Hamaraon and Hagabeon. So, Hasangapon bounds relations and unity of the members of the groups. The should be viewed from the characteristic of one’s owns in relation patrilineal system should not be musurdenstood on the context of the with the position of or th kinship system in Dalihan Natolu . inheritance sharing, but on the develop-kinship relation which has The importance of Hasangapon can be seen in determining the been assigned to the man as the most responsible members in a heritance of his family. It can be a crucial factors for the family’s family. parents inheritance in Toba Batak should be viewed from the pin of Hasangapon as the third level of economical values is a part of morals values as that means of maintaining the unity of the family. the other two ; Hamoraon and Hagabeon. So, these three items are One cannot understand what was imbedded in the traditional norms, trinity. As stated in Umpama numbers (55), Hasangapon should be because when one does so, what will be happened is just a chaos. interpreted as how people threat each other in love, fairness, and The Tobaneese does not practice the sharing of inheritance wisdom based on the norms imbedded in Dalihan natolu because by because most of the properties left by one ancestor or parents are this way one is possibly respected in addition to his hamoraon and worth value in the matter of mora responsibility rather than in the hagabeon.

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CHAPTER V headed under the belief in tondi as the cover term, Spirit, Deities DISCUSSION which are headed under the belief in begu as the cover term. The relegious values in umpama of Toba Batak can be This section consist of three sub-sections. The first is about the diagrammed as follows : reconstruction of the research finding, the second is about relevance of Diagram 1 the values with education, and the third is about the implication. This R DEBATA E section will be discussed from the results of the research and is THE BELIEF I IN GOD TOTALITY L concerned with insights of the observational studty during the writer’s U G BENEDICTION activity in the field. I M O TONDI P 5.1. Reconstruction of the Research Findings U THE BELIEF S IN TONDI The reconstruction of the research findings is presented in two SAHALA parts, the they are, socioculturally-bound values and interrelation of V A

A SPIRIT the values. M L THE BELIEF U 5.1.1 Socioculturally-bound Values IN BEGU A E From the three cover terms of religious values, i.e. the belief in S DEISTIES God, the belief tondi, the belief in begu, there are seven included The four cover terms of social values, i.e. kinship, law, terms to be the smaller categories of the values, and these are said to progress, conflict, contain four smaller categories as the concluded be socioculturally bound values. So, the religious values which are terms, and they are given to represent the cover terms respectively; imbedded in umpama of Toba Batak are cultural-specific which can partuturan (solidarity of kinship), padan, (oath), hamajuon (progress), be represented as ; Debata, Totality, Benediction which are headed pasitik (conflict). These four included terms are culture-specific, under the belief in God as the cover term, Tondi, sahala which are because they are fully treated in Toba Batak cultural setting. The construction of these values can be seen in this diagram :

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Diagram 2 Diagram 3

KINSHIP PARTUTURON S

O C P AWARENESS PANTUN LAW PADAN E U I U A R L M S HONESTY TINGKOS M O P N P V A A A L A L M PROGRESS HAMAJUON U A M E V A S DIGNITY PARBOGASAN CONFLICT PASITIK L A U

E COURAGE TULUS S

The cover terms of personal values, i.e. awareness, honesty, dignity, courage, contain four smaller categories as their included The included terms of economical values are hamaraon terms. The included terms are pantun (polite and careful) which is (richness), hagabeon ( fruitfulness), and hasangapon (respectfulness), headed under awareness as its cover term, tingkos (honesty) which is headed under the cover term; economic culture which is the way of headed under honesty as parbogasan (marital status) is headed under the community in maximizing the life as what is called sinta-sinta ni dignity, and tulus (courage) which is headed under courage as the ngolu. We can see values in diagram 4 below : cover term. The personal values can be reconstructed in diagram 3 below :

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Diagram 4 What is meant by religion is both the traditional belief and the

E Gospel which has been brought by missionaries and now is called

C Christianity. The traditonal belief of Toba Batak including the adat is O U N actually imbedded in umpama. Religious values imbedded in umpama O M M E C HAMARAON concern with the view of the people about the spiritual connection I C U P C O L between human and God. Gultom (1992) stated that the philosophy of A N T HAGABEON A Toba Batak in relation with spiritual belief is called ugamo, that runs L O U M R M the spiritual life. V I E HASANGAPON A A Debata is the entity of Mula Judi na Bolon as the Almighty L U being, and exists in three forms, which is in Toba Batak’s term, E S Debata na Tolu ; Debata Batara Guru, Debata Sorisohalipan, Debata Balabulan. These three elements are connected with the three functional groups of Toba Batak, i.e. hulahula, dongan sabutuha, boru The sociocultural values in umpama of Toba Batak as seen (Tobing, 1956; Gultam, 1992). Debata Guru is the entity of Mula Jadi diagram 1, diagram 2, diagram 3, and diagram 4 are in accordance na Bolon which is the power and that is invisible by human. This with domain and taxonomy analysis. So, the diagram are based on power is symbolized by the black colour from which the wisdom of these theories (Spradley, 1980). God is derived. The human reasoning is not able to follow and trace Any discussion of Batak Toba culture leads to a representation the plans of God. The only way is to commit oneself to the exsistence of the primary components in its culture ; religion, adat, and language of the power and wisdom of God, which is represented in hulahula as as reflected in umpama. Discussing religious values in sociocultural- a part of Toba Batak’s adat. Debata Sorisohaliapan is the entity of bound as reflected in umpama has also to relate it with the context of Mula Jadi na Bolon which shows the holiness and truthfulness, and religion and adat. symbolized by the white colour as the sign of the two features owned by God will never be differentiated. The holiness and truthfulness are

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represented in dongan sabutuha/ dongan tubu. It is the channel of inherent in space, is a totalitaian unity.life and death, oneness and holiness to which the members of dongan sabutuha are related with. multiplicity, good, half-heartedness and evil, etc . are not absolute but The distinctive feature of white color as being able to become dirty are relative constrasts. The unity reconciles them. Thus, the belief in easily leads to the maintainance of the relation among the members so God reflected in three sociocultural-bound values, i.e. Debata, that they are carefully treating each other. This is the reason why the benediction, totality, is a totalitarian concept. God is the totality, and Toba Batak has the motto, manat mardongan sabutuha (to be careful God is the Debata itself. We can also think of tondi, sahala, spirit, and to those of the same womb). Debata Balabulan is the entity of Mula deities as a totalitarian. As an example, Tobing (1956) showed the Jadi na Bolon which deals with the life ambition. This motivates the impartial entity between tondi (soul) and body which cannot be people to work hard even though they are confronted with troubles differentiated. Where the tondi of a man is, his body will be. It is and challanges. So, the whitw color implies the desire of life, which is considered to be the person himself and the tondi as a whole dwells in identic to boru as a part of the three functional groups. Boru is central all part of the body. Tondi then is immanent in the body. Thus, tondi in terms of the source of strength when three is anadat activity. This and body are not two separate entities, but they must be consedered as makes boru crucial or important, and the others should persuades her being integral. in any situation so that the activity will be well done. From this, we The belief in God that has been imbedded in umpama of Toba have a motto, elek marboru (should be flatterying boru). Batak, as a matter of fact, is the commitment of the traditional culture The discussion above gives the idea of The Toba Batak to the existance of Mula Jadi na Bolon which is identic with Debata. Trinity, trinity in the belief and trinity in adat. As has been presented To believe in Debata means to be involved in all the other parts such in the preceding section that there are three-world creation ; the upper- as ; totality, benediction, tondi, sahala, spirit, and deities, as integral. world, the middle-world, the under-world, each of which has relation These are religious values that are sociocultural-bound in nature, and to the other three elements like ; the three debata, the three colors, and traditionally viewed as the belief of hasipelebeguon (animism). This is thr three adat systems. true since the former ways of worshipping the God has much devoted In the second place the three ideal systems are made one by to the sacrificing of materials as the channel. idea of totality as stated by Tobing (1956). The cosmic order which is

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Nowdays, there is such a pro and con between the traditional We can draw an inference from the description above that belief and the modern religion, that is Christianity, in that there is such religious values imbedded in umpama are either traditional or modern. an ambivalence ; to leave it or to adapt it as a whole. But what is When these values are translated into this modern time, one condition different between the traditional belief and the Gospel only lies on the is that the traditional adat is still fudamental, and what to be done is function, the structure is common (Sitompul, 1986). He stated that the the simplification of the adat. concept of totality in adat lacks an eschatological aspect : the end of Personal values as seen in diagram 3 are : pantun, tingkos, history, eschatological hope, judgement or grace, the fulfilment of parbogason, and tulus which are derived from cover terms as kingdom of God through a final struggle against the power of evil, sin represented in these four items respectively: awareness, honesty, and demonic activity in history, the general resurrection, and the dignity and courage. devine renewal and liberation of the cosmos. It is, therefore, the Pantun in Toba Batak is important as it is actually the way of missionary task is to introduce the eschatology to the people who live life which is directly applied in the daily life and adat activity. This is in the traditional adat. But on the other hand, he further stated that the the basic capital as it brings life in peace (Harahap dan Siahaan, 1987, concept of totality in adat helps us to understand the Christian Sitompul, 1986, Gultom, 1992). It is possible for one to be tingkos, eschatology which is personal, uneversalistic and cosmic at the same tulus, and to be in solidarity if he is pantun. The opposite of pantun, time. This is true as the trinity in Christian is also identic with that of that is, tois,, on other hand, can damage the other characteristics that the traditional one. he has hold. In a special condition, parbogason is very crucial in terms Based on what an infomant statement (see interview 1 at the of the status of being sohot (married). As this status I considered more back page of this thesis), that Christianity of today is not in important than any other of high position or of high education. One contradiction with the traditional adat or traditional belief. The ways who holds a high degree will never be counted in social life in the the people in the past time did has been shifted from hasipelebeguon context of adapt if he is not married yet. So, it is impossible for him to to the ways as that the Toba Batak devote in Debata, the Almighty be in solidarity of being unmarried. God. Social values which have the cover terms, kinship, law, progress, and conflict are sociocultural-bound in these smaller

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categories as included terms: partuturon, padan, hamajuon, pasitik. the adapt of Toba Batak. In this case one can be forgiven if one who is Partuturon according to Harahap and Siahaan (1987), other than involved apologizes the adapt experts as the representatives of the solidarity, has covered all the kinship relations which are termed as: society by asking to be dirajahon (a ritual ceremony which includes anak (sons), boru (daughters), amang (father), inang (mother), simatua big feast as a means of rehabilitation). Padan as the law of Toba Batak (father in law), hela (son in law), etc. among these values, solidarity is has been created by the ancestors through umpama, umpasa and the highest, especially solidarity of marga. What will destroy the todusan (Gultom, 1992). Gultom raised a question why such a law solidarity is only the state of being polygamy. But when Christianity was not recorded and then written. The answer to this question lies on was brought to Toba Batak, polygamy has been left even though the people of Toba Batak who are experts in culture and also those polygamy was also against the traditional adat. who are involved in the adapt the holders. Sihombing (1977) stated the kidnapid relation in partuturon Hamajuon which is perceived as modernization is now has two basis, they are, of the same clan and of the different clan. The obviously sticked to the life of Toba Batak. The profile of the Toba former will last forever as it is generated in the same blood, while the Batak can be said to be modern (Simatupang, 1986). He divided the latter will be lost if not followed by the generation to come. By modern Toba Bataks in four, and of course, it is with some limitation. knowing partuturon, we can count how many generation are there in a The first type are those who live in modern Indonesia, who are the family, by counting what number the marga will be. If one tells us that able to speak Toba Batak but do not use it in daily life, inserting their he is Simanjuntak number 15, it means that he is the fifteenth marga, are members of a church outside the Toba Batak, but do not generation of the clan, the lower the numbe r the older it will be. So, use it in daily life, inserting their marga, are members of a church one whose marga is Simanjuntak and has number 16 will call number outside the Toba Batak, and are involved in traditional activities 15 above as brother. To expand the kinship relation, one needs to be in without understanding it. The third type are those who live both in solidarity, by means of willingness to relate him to his relatives. modern Indonesia and traditional Toba Batak, speak both Indonesian Padan is stronger than law (Harahap and Siahaan, 1987). and Toba Batak in daily life, are members of Toba Batak church but Padan is perceived as an oath that has to be obeyed. Nowadays, the often attend congregation of the other churches and are fully involved violation of padan has been done by one who is not fully familiar with in traditional activities. The fourth type are those who live in the

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traditional world of Toba Batak, speak Toba Batak in their daily life, those who are involved try to find the way out of the conflict be are members of Toba Batak church, are fully involved in traditional expressing one among many umpama of its own. Conflict in terms of activity and partially participating in the world of modern Indonesia. pasitik may occur in the rural areas as well as in the urban migratory The four type of profiles can vary in a family, as members of a areas. family belong of different types. Parent of a family may be of the fourth The sociocultural-bound of economic values are hamoraon, but their children are of the first type. It is very seldom that the children hagabeon and hasangapon. These three values constitute the second are of the fourth type and the parents are of the first type. cultural-core of understanding the economic performance of Toba Hamajuon itself is not separated from the traditional values in Batak (Harahap and Siahaan, 1987). The first cultural-core lies on the the context of Toba Batak culture. So, it is still sociocultural-bound. concept of harajaon which is manifested in the form of huta. We can The first and the second profiles are extreme in that these types have say that he first is traditional in nature, and the second is modern. But been considered pretentious and tenuous. This condition is often the modernity of this economic wishes is still influenced by social caused by materialism which penetrates both the religious and social norms which are rooted in the traditional adapt. One is said to be life of Toba Batak (see interview 2). Hamajuon in term of mamora in terms of materials, but he is not yet in relation to the moral modernization should be based on traditional norm which have been responsibility unless he is generous, especially to his boru. In a rooted in adapt. broader sense, one is always eager to hold the status of hasangapon by According to Simanjuntak (1986), Toba Batak have these seeking for both hamaraon and hagabeon. Hamoraon, hagabeon and characteristics ; teal, toal, late and elat (TTLE) which can break the hasangapon (3H) constitute a philosophy and the language of adapt harmony of the social life. This is true since it can create pasitik (Simbolon, 1991). This concept should be perceived based on adapt so (conflict). Pasitik, on the other hand, can motivate the people to be that it is not misunderstood. The 3H is sublime, sacred as well as dynamic and self-determination (Harahap and Siahaan, 1987). This is disciplined. Hamaraon plus hagabeon is hasangapon. It should not of because of one of habits of Toba Bataks which is related to talk-active course be translated literally. people. Tobaneese tend to talk among the others first before working The 3H has directly linked to dalihan natolu (Ama ni Roma, (see again interview 1). This habit often results in a conflict in which 1991), and also the umpama as a part of dalihan natolu (see interview

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three). By possessing the status of 3H, one can be motivated of Here pantun is perceived as life, life that corresponds to awareness. positive obsession struggling spirit, quality and quantity of working- Pantun in result for blessing, where as pantun in umpama number (41) productivitiy. Above all of these three elements, the sense of holong lacks religious where in that it is an advice for a personal life. should be inserted so that they will not cause the social gap and Umpama number (4), (6) and (17) contain economical values, jealousy. as these there umpama reflect the concept of 3H. The third and fourth We can take an interference that he 3H is still powerful up to line in umpama number (4); tubu anak na marsangap, namora jala now, if not translated based only on the economic materials. Those namartua clearly state the word marsangapa which comes from sangat, who are not in agreement in the position of the 3H as just to make and mamora. Umpama number (6) contains saurmatua, that is, the economic jealousy has only understood it literally. second aspect of hagabeon which is realized in the fourth line; paabingabing pahompu. The economic words in umpama number (17) 5.1.2. Interrelation Among The Value are maduma which is the first aspect of richness, mamora which is the Sociocultural values in umpama of Toba Batak are interrelated second aspect of richess, and gabe which comes from hagabeon. as the reflection of the interrelation of the whole umpama. One Umpama number (9) contains both social values and personal umpama can reflect both religious values and social values as well as values, as stated by the words parsaripeon which covers partuturon economical values. Umpama number (20) as an example, the third and and parbogason. Parsaripeon means the status of being husband and the fourth line; pasu-pasu ni hulahula, pitu sundut soada mara, refer to wife. According to Marbun and Hutapea (1987), parsaripeon which both hulahula as the representation of God and the kinship term. In comes from the word saripe is a collective term which refers to both another context it also refers to the source of pasu-pasu and as the husband and wife as well as their children if any. So, the social and impartial part of the 3H. So, other than religious values, this umpama personal values imbedded in this umpama can be applied in the has also social and economical values. context of social and personal life. Umpama number (23), the third and the fouth; halak na pantun marama, ido halak namartua, contains both religious values and Umpama number (32) contains religious values as it is personal values, as to respect the parents one will be blessed by God. expressed in marriage as an asking to God that peace may dwell in the This umpama has a link to the word pantun in umpama number (41). 161 162

ceremony so that it can end in a good order. We can say that almost all 5.2 The Relevance of The Values With Education umpama which take ritual ceremony setting contain religious values. Education, as has been stated in chapter two is concerning with Religious values in umpama number (50), (51), (52), (53) and knowledge, skill, ability or character developed by teaching, training, (54) are all about expectation as they are always expressed by the olds study or experience. Values are established ideals of life. The as the representation of invoking to the God. The expectation lies on established ideals of life reflected in umpama of Toba Batak are the third and the fourth line of the umpama. sociocultural-bound which cover educational values: religious values, Umpama number (47), besides containing personal values, social values. Economical values then are on separate components, also has social values which are stated in the first, second, third and locked to the educational values. Sociocultural values in umpama line. The first and the second line; nadabu holi-holi, tu toru ni of Toba Batak are educative in terms of culture learning and language sangkalan are both dealing with and activity in adat where those are learning. active in is business are from the boru groups. These groups are men Language learning implies and embraces culture (Damen, and women whose functions are to prepare everything concerning 1987:4). Damen assumed that most language teachers, second or foreign with food for the meal of the feast. The women the to cook rice and are culturally sensitive to an extent that some of us have had extensive water, while the men are to cut up the meat before cooking it. Groups experience in across-cultural communication. This implies that learning of these are called parhobas (workers of the feast). The third line; Toba Batak language through its umpama means learning its culture. sudek halak mangoli clearly states the status of marriage. Thus, this There are such cultural exchanges between one native’s language and umpama is sticked to partuturon especially in the better of adat culture with the second one as the result of cross-culture communication. dalihan natolu. One needs to learn one’s own culture before the second culture, and of In short, some of the umpama are interrelated that they are to course, language is a means of learning the culture to make the cultural be observed as the unity of holistic elements of which cultural exchanges complete. elements are characterized with. Some of the informants said that umpama as a part of Toba Batak culture needs to be included in the instruction at school as it was made as writing lesson in elementary and junior school. It is true

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wwhat Damen (1987) stated, that cultural guidance is seldom part of absolute, community that owns the culture which undergoes the stated curriculum of the ESL (English as Second Language), EFL deterioration, and the increase of people who own the culture. (English as a Foreign Language), or any language classroom; it is or The change of time has influenced the culture of Toba Batak in that culture will never be hidden from the language as a means of the case of procedures in the activity of adapt. People of today codifying it, the following quotation needs to be presented: consider the former procedures time consuming and energy- “When you learn another language, you learn another culture. consuming. For examples, a wedding ceremony which consists of Part of me is French, and part of me is American. Sometimes I several procedures has been done simultaneously in a whole day. The think my home is an island (Kit Ballard in Damen, 1987). kinship terms like ito has change into angkang or anggi (brother or Who, just and culture are inextricably bonded an human sister). This type of change is also caused by the shift of time society, so learning and culture learning. especially in cities. In its extreme case, the changes include the shift of We are now convinced of the fact that a matter of culture and the kinship terms: inang (mother), amang (father), into papi, mami language as its means of transferring, is also matter of education. respectively, which are derived from bapa, oma. These changes are Sociocultural values in umpama of Toba Batak are also identical with not purposely made, but they illustrate the influence of the modern educational values, because these values can educate people to be well era. Nowadays, people tend to choose simplicity so that htier duties in socialized, and even to promote one’s purpose in reaching is wishes. their job will not disturbed. Unlike in the former time, people were Economical values in umpama of Toba Batak are not always involved int eh adapt activity from morning to evening and left perceived as the values in terms of pure economics, they are some of their other important activities. remarkably bounded in the adapt system as imbedded in the other The condition that culture is not absolute has made culture of three values. They should be linked to the pure culture so that the Toba Batak flexible, in the case as just mentioned above, adapt which educational values do not disappear. is imbedded in dalihan natolu has to be in parallel with the shift of There is such a shift of the values of Toba Batak culture, from time in which people, are also following the improvement existing in traditional to modern (interview three). The shift does not constitute a social life. The state of being not absolute means that some culture change but a simplification, is there are four factors which cause it reflected in umpama of Toba Batak will not change including the shifts, the are, the change of time, the condition that culture is not 165 166

traditional values, but the condition that comes make them fluctuates with hasipelebeguon (animism) should be left. In addition to this, the in term of adaptation. complex procedures of adapt should be simplified and attached to the The deterioration of the people who own the culture can make development in the context of modernity. As a matter of fact there is a the culture change, as what is found in the first profile of Toba Bataks. dualism in the community some agree with the abolishment of all the A Toba Batak of this profile may lead to leave the traditional adapt as traditional components of adapt, whereas some still practice some of a result of modernization that completely enters into his life. This is them. Those who are well-educated often visit their former ancestors. the factor which can make the traditional culture vanish or radically They think that the monument is a part of the culture. But on the other altered. There re only a few of Toba Bataks who belong to this hand, many of them do not agree with using their income for such a category, and they commonly live in big cities or in western countries. monument which does not give welfare. Building the monument is They are, in the modern way of living, not absolutely modern and just causing misery to them (Pasaribu, 1986). This is true since it is separate from the Batak life (Simatupang, 1986). This is true since viewed from the context of economy. When it is seen from religious there is perceived as becoming individualistic, then, one can be said to values, a monument remains dynamic as it can give artificial beautiy be away of his Batakness. Simatupang further stated that The Toba and connection to the last culture of the ancestors. The increase of the Batak’s way of reasoning is the combination of the elements of owners of the culture does not mean that culture must change if they traditional Bataks and the elements of modern Indonesia in different still have a sense of belonging to Toba Batak in nature. characters. This is also true as values of modernity has also been Even though there is a shift of the values as realized in the existing in umpama. daily practice through adapt dalihan natolu , it does not decrease the The increase of people of Toba Batak from 700.000 in 1864 educational values because Toba Batak culture itself is very close to (Tobing, 1956) to 2.000.000 in 1993 (Alamanak HKBP, 1993) may education. To be well socialized in the culture by means of lead to the shift of traditional values, because there are many Toba adapting the sociocultural values imbedded in umpama of Toba Bataks who are educated or successful whose mind does not go with Batak means to be well-educated and mature in the culture of its own. the complexity of the former adapt. Yet, they seem to agree that the positive values should be maintained. However, everything concerned

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5.3. Implication of The Research and foreign students who come to FKIP Nommensen University There are at least four important implications that can be Pematangsiantar. The English Department students need to know their arrived from the research findings, they are, implication to the local own language and culture before improving their English through load of the 1994 curriculum, implication to the English students, mutual interactions. The students, being the young generation, should implication to foreign students as termed under educational also be involved in cultural learning, so they are aware that umpama implications, and implication to sociolinguistic approach. of their own contain sociocultural values which can lead them to be The implication of the research findings is first of all directed well socialized. According to the elders, the generation of today are to the local load materials to be selected in the English department of not fully participating in the culture which is practiced in adat dalihan FKIP Nommensen University Pematangsiantar. One of the alternative natolu because they are limited by the rules that those who are not subjects I the faculty is Toba Batak Language as one of the regional married are not yet counted in the adapt. But it does is not matter languages; it has been taken by almost all the students of English. when they participate in culture learning they can keep culture from Some of the Toba Batak culture is imbedded in the language through disappearing and in a specific condition they have a solid basis for its umpama. So, what has been proclaimed by the government about interacting with the foreigners who visit their own school or their own the 1994 curriculum concerns with regional culture that should be place, as they have enough knowledge to impart as the consequence of included as a part of the core curriculum? The core curriculum of the culture exchanges. 1994 should be filled with forty percentage of the local load in Thirdly, the implication of the research findings is of course accordance with the the regional needs. The research findings are to for the teaching of culture to foreign students. S it has been stated in a some extent very considerable because the former findings have been previous part of this thesis, regularly each year, American students without the inclusion of values in umpama. By the inclusion of from St. Olaf College visit FKIP of Nommensen University umpama in the subject, the local needs of society can be linked to the Pematangsiantar with the purpose of learning the Toba Batak other need which is relevant to the subject, that is, tourism. language and culture. The research findings can be made as materials Secondly, the implication of the research findings provides a to be selected and then applied in the teaching of the culture. There are means of communication between the English Department students not yet fixed materials about the culture of Toba Batak to be taught to

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the students. Usually, they are taught loosely without a specific also to the theory of speech act proposed by Austin (1962). Umpama syllabus. Thus, through these materials, Toba Batak culture is not only of Toba Batak are also able to be analysed in discourse analysis understood partially, but they are accepted as the real and unique conceptualized in the principle of locality, implicative, etc, proposed culture among those which exist in Indonesia. American students are by Brown an Yule (1983). The research findings to some extent can usually more interested in the original culture, rather than in modern support all the theories mentioned, and for those who have a good matters of social life. The teaching of the original culture of Toba verbal skill in umpama of Toba Batak May refer to those theories Batak to these students is profitable both for the English students and which can give them highlights in developing their language and for the improvement of the culture itself. It can also highlight the culture. methods of problem-solving in cases which are found in the context of The four implications of the research findings are, as a matter social problems. of fact, central to the teaching of language and culture, especially to Finally, the research findings may support the sociolinguistic Toba Batak, that considerations could be taken even though just for a theory in terms of observing the language in order to find the social supplement. structure of the society, or stated in reverse, observing the social phenomena in order to find the values reflected in umpama of Toba Batak. As has been presented in the previous section that language is looked upon as a means of codifying, so is Toba Batak language, by investigating the umpama we can construct values which arise from them in order to make them applicable in practical lifeof the society. The speech activities of the social members of Toba Batak shed light on the values that have formed the group. Some of the speech activities which are practived in the forms of umpama are contextual – sociocultural context, that analyzing umpama of Toba Batak has to be related to the context of situation as proposed by Hymes (1964) and

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CHAPTER VI other words, the former God of Toba Bataks, i.e. Tuan CONCLUSION AND SUGGESTION MulajadinaBolon equates with Debata- the Supreme God. Totality is interpreted as the reconciliation of the This chapter consists of two sections, they are conclusions and heterogeneous entities, as parts of presentation by the link of adat. suggestions. The conclusions are based on the results of the analysis Without adat the concept of totality is vague. and the discussions. The suggestions are of three, they are suggestions Hulahula as the representation of God is the source of for the teaching, suggestions for the researchers, and suggestions for benediction. Benediction is identical with hulahula as the component the young generation. of Toba Batak culture in giving blessings to the people who invoke it. Benedictions is always related to hulahula in terms of 6.1 Conclusions sombamarhulahula (respectful to hulahula), similar with The sociocultural values under investigation in umpama of praisetheLord. Toba Batak are: Educational Values (religious values, social values, Tondi and Sahala are two impartial entities as parts of the personal values) and economic values. man’s body. Todi is the man’s life, and sahala is the quality of life. Religious values in umpama of Toba Batak are: Debata, Spirit is looked upon as beguand sombaon. Begu and sombaon Totality, Benediction, Tondi, Sahala, Spirit, and Deities. These seven are two entities which are to be sacrificed. Sombaon in Toba Batak is religious values are of high importance because almost every day the always in the form of a monument, and is commonly linked to the life Toba Bataks practice them in the form of adat activities. of the people in Toba Batak place of origin. Debata is said to be Debatanatolu as the trinity in oneness Deities are the three kinds of begu, they are: boraspatini, tano, which represents hamomion (wisdom), Habonaron (truth), Hagogoon (deity of earth), borusaniangnaga (deity of water), and pangulubalang (power). This trinity also symbolizes the upper-world, middle-world, (deity of community). and under-world. The concept of trinity as the belief of the former Social values in umpama of Toba Batak are: partuturon Toba Batak ancestors is not in contradiction with the Christianity, in (solidarity of kinship), padan(oath), hamajuon(progress), and pasitik (conflict).

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Partuturon is a kinship relation in terms of solidarity of kinship pantun lies on the traditional view about nature which is performed in which is manifested in the family. Partuturon is central in daily life of the slightly formal expressions. Pantun is also applied to the law that Toba Batak as a means of binding the unity of marga (clan) and is used in a certain place. Pantun can also be applied to the politeness family. Without partuturon there is no a Batak identity, so partuturon in kinship relation. is the identity itself. Tingkosis the truthfulness, sporting-behavior, and fairness Padanis an oath or vow. Padan is an unwritten law in a which are commonly applied in a game and in relation to the young narrower sense. Nowdayspadan is accepted as a kind of negotiation; people with the elders. negotiation of engagement, negotiation of inheritance, negotiation of Parbogason is of considerable importance in supporting the reconciliation, etc. dignity of a family. It is always related to heredity which is sticked to Hamajuon (progress) is perceived as modernization which has the condition that a family will hold the statues of being benedicted as been brought by the missionaries. This modernization clings to it has posterity. attitudes such as education-minded and hard work. The concept of Tulus (courage) is linked to the characteristics of the Toba progress in Toba Batak has laid much emphasis on the importance of Bataks. Tulus covers manners such as brave and firmed. sons. Nowadays, the roles of daughters have been gradually included. Economic values consists of hamoraon (rich), hagabeon Pasitik (conflict) is linked to the demanding life-style of Toba (fruitful), and hasangapon (respectful). Batak which covers the four negative characteristics: teal (greed), toal Hamaraon refers to two concepts, they are: hamaraon in the (desira), late (hate), elat(envy). The value of pasitik lies on how the context of maduma, and hamaraon in the context of hamaraon itself. Toba Bataks respond the challenges. Maduma is the status of being rich based on the properties obtained by Personal values in Umpama of Toba Batak are: pantun (polite the effort of setting the huta. Hamaraon in another respect is based on and careful), tingkos (honesty), parbogason (marital status), and tulus the properties obtained outside the huta. Hamaraon in the two respects (courage). is always linked to a motto: Molonaengmamoraelekmarboru (for one Pantun is perceived as the carefulness and conscientiousness of to be mamora he should persuade his boru). the community on the natural and its own members. The idea of being

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Hagabeon (fruitful) is of three levels. The first level of Economic values are looked to the educational values, as economic hagabeon related to the ‘calling name’ given to a father when he has a values are also educative. child. This is commonly identified by amaniadui(the father of X). The The sociocultural values in umpama of Toba Batak are second level of hagabeon is also called sarimatua. Sarimatua means relevant to education in terms of cultural learning and language that the parents have one or two unmarried sons or daughters. The learning. By cultural learning and language learning, the sociocultural third level of hagabeon is related to the status of the father who has no values in umpama of Toba Batak can be achieved, and this is in more sons leaving unmarried. This is called also saurmatua. Hagabeon accordance with the ‘link’ in the ‘local load’ as proposed in the 1994 is commonly linked to a motto: molonaenggabe, hormatmarhulahula curriculum covering the regional needs. By cultural learning and (to be fruitful one should be respectful to hulahula) language learning, the cultural and language of Toba Batak are also Hasangapon refers to the status that one holds in relation with applicable to be taught to foreigners. manners he owns such as wisdom, cleverness, or judiciousness. One is 6.2 Suggestion necessary sangap (respected) when he has both hamaraon and 6.2.1 Suggestions for Teachers hagabeon. The philosophy of hasangapon is always related to motto: These suggestions are addressed to the language teachers, molonaengsangap, dengganmarsabutuha (to be respected, one should especially to those who are in affiliation with FKIP Nommensen be kind to his relatives). Pematangsiantar. The teaching of Toba Batak Language as one of the The cultural values in umpama of Toba Batak may be Regional languages would be more significant if the sociocultural powerful in solving social problems such as quarrel, conflict of values of the culture imbedded in the language (umpama) are put into inheritance, etc. consideration in the selection of materials for the teaching. As has Some umpama are interrelated in that they can reflect the same been said that educational values can educate the people to be well- socio cultural values. The educational values such as religious values, socialized, this educational implications would be considered by the social values, and personal values ( Bakker, 1988) are identical with teachers as the cue to prepare the teaching of language and culture economic values (Steward in Geerts, 1976) in Toba Batak culture. well-taught before facing the second language learning. So, the

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sociocultural values will give enough illustrations in the teaching of the sociocultural values imbedded in umpama are worthy value to regional language as one of the subjects in the English Department in them. Here, the young people of Toba Batak do not agree with the the above faculty. dignity which is determined by the marital status. It is a conflict, because the value in terms of dignity will not be taken for granted. 6.2.2 Suggestion for Researchers These suggestions are for the researchers, especially for those The youths of Toba Batak then, should not be reluctant to who are involved in investigating Toba Batak language and culture. discuss it to the elders so that the conflict would be solved. As has First of all, this research is still far from being perfect, as it is possible been stated in the previous section that the culture of Toba Batak is to be completed by doing a replication. Secondly, the sociocultural not absolute, so are the items of the culture they are possible to be values in umpama of Toba Batak that have been investigated do not simplified. cover all the areas of the culture. It is more fruitful if all sociocultural The young people, especially the unmarried, in the state of values are observed. Finally, the researchers have to really investigate being absent in the cultural activity, are suggested to be fully involved the people in the local place, as related to the educational implication; in language and cultural learning, as they are inherited. Whenever they the local load of 1994 curriculum should link and match the materials participate in the real adat activity, they will keep with them their own to the regional needs. culture in depth.

6.2.3 Suggestions for Youth

The young generation of Toba Batak are, as a matter of fact, still interested in their language and culture, even though they are not involved in the cultural activities for their status of being unmarried.

They consider their own culture interesting and unique. As a case in point, the umpama is one of the cultural items that can attract them, and even can entertain them, in terms of expressing and listening to the Umpama which have rhyme. It has to be admitted that not all of

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APPENDICES (7) Napuran tano-tano (RV) Nasinuan di onan LIST OF DATA Manumpak debata Dipaganda parbinotoan

(1) Bintang na rumiris (RV) (8) Landit bulung pinasa (RV) Ombun na sumorop Porhat bulung hahombu Anak pe riris Manumpak ma debata Boru pe torop Mangasi angka ompu

(2) Eme si tambatua (RV) (9) Sada tangan siamun (RV), (SV), (PV) Parlinggoman ni siborok Sada tangan hambirang Sude ma hita martua Manumpak ma ompunta Debata Debata tan a marorot Diparsaripeon muna unang olo sirang

(3) Martantan ma baringin (RV) (10) Disi si rungguk (RV) Marurat jabi-jabi Disi si tata Mamora ma hita madingin Disi hita juguk Tumpahan ni Ompunta Mula Jadi Disi do ompunta Debata

(4) Tubu Hariara (RV), (EV) (11) Bagot na marhalto (RV) Di tonga-tonga ni huta Tubu di robean Tubu anak na marsangap Horas na manjalo Namora jala na martua Gabe na mangalean

(5) Tuat na dolok (RV) (12) Sititi ma siompa (RV) Martungkot siala gundi Hodong palu-palu na Adat ni ompunta na parjolo Otik pe a pinatupa nami Ihuthonon sian pudi Sai godang pinasuna

(6) Andor halumpang ma (RV), (EV) (13) Adong na tuat sian dolok (RV) Togu-togu ni lombu Adong na nangkok sian toruan Sai saur matua ma ho Manumpak ma Debata Paabing-abing pahompu Dilehon di hamu pasu-pasu

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(14) Mangkuling ma ambaroba (RV) (21) Tiur ma songon ari (RV) Di julu ni tapian Rondang songon bulan Dao ma songgot ni roha Sai tubu ma anak na marsangap Songgot ma rro parsaulian Dapot ma na niluluan

(15) Sitarak sitata (RV) (22) Jonjong do hau tinaba (RV) Na tubu di roba-roba Dililiti andor mahiang Pambahen ni Debata Jonjong do Debata Unang pinauba-uba Marnida halak na hinilang

(16) Pir ma ninna pongki (RV) (23) Tahuak manuk (RV), (PV) Bahul-bahul pansalongan Di tarumbara ni ruma Pir ma tutu tondi Halak na pantun marama Huhut dapot pangomoan Ido halak na martua

(17) Tangkas ma uju Purba (RV), (EV) (24) Bagot na mandudung (RV) Hamamunton Angkola Tu pilo-pilo marajar Tangkas ma hita maduma Tading ma na lungun Gabe jala mamora Ro ma na jagar

(18) Marboras ma dangkana (RV) (25) Sahat-sahat ni solu (RV) Marmutik ma rantingna Sai sahat ma tu bontean Horas-horas ma hahana Leleng hita mangolu Songoni ma nang angina Sai sahat ma tu panggabean

(19) Sai tubuan laklak ma (RV) (26) Jolo tiniptip sanggar (SV) Tubuan singkoru Bahen haruhuruan Sai tubuan anak ma hamu Jolo sinungkun marga Tubuan boru Asa binoto partuturan

(20) Obuk do jambulan (RV), (SV), (EV) (27) Sibatu sundur (SV) Na nidandan bahen samara Sibatu parsoli Pasu-pasu ni hula-hula Naingot ditutur Pitu sundut soada mara Na so lupa di uari

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(28) Singir ni ama (SV) (35) Manatma hamu marbubu (SV) Singir ni anak na do Lehet mamiu tali Jala utang ni anak na Manatma hamu marsisungkunan Laos utang ni ama na do Lehet marhusari

(29) Hodong do pahu (SV) (36) Ompu na bisuk sabungan ni roha (SV) Haliholi sanghalia Sisungkunon di bisuk, sialapon di roha Ho do ahu Hita na marsada ina (37) Na jumpang gabe na tinangko molo so malo (SV) Na ti nangko gabe na jumping malo malo (30) Bulung ni bulu (SV) Diparigat-rigat halak (38) Lambiak ni pinasa (SV) Molo so adong uhummu Tinuhor sian onan Tiba ma ho ditadingkon halak Molo jorjor marbada Jumpangan hamagoan (31) Hapur di tangan do ahu (SV) Napyran di hallungan (39) Pisang na marsomba (SV) Na ingot di padan do ahu Ndang jadi tambulon Ingot di paruhuman Tangan manomba Ndang jadi tulahon (32) Aek godang do aek laut (SV), (RV) Dos ni roha do sibahan na saut (40) Panggu gigi (SV) Panggu ni Nainggolan (33) Tubu ma si rungguk (SV) Molo pinungka pasitik Di bona ni tadatada Mengkel-mengkel mata ni dongan Nunga muba godang uhum Dung ro sibontar mata (41) Pantun hangoluan,tois hamagoan (PV)

(34) Ijuk di parapara (SV) (42) A: Sadia di ahu bo? (PV) Hotang diparapian B: 73 Nabisuk nampuna hata A:Dak toho be i ! Naoto tu pargadisan (43) Mambungka tobat hami nantuari (PV) Dongkon ma tu oma

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(44) Asa dapotan digali (PV) (52) Tonggi ma sibahut (EV), (RV) Ingkon tu samosir do hamu Tabo ma porapora Gabe ma hita luhut (45) Onma na hudongkon i, supir ni makmur i, (PV) Jala sude ma hita mamora Di jalo an,di jalo on, dungi lao, ro muse saonari (53) Tumpulak sibaganding (EV), (RV) (46) Songon na rampak nangkin parhehe muna (PV) Di dolok pangiringan Sai gabe hita jala horas (47) Madabu holi-holi (PV), (SV) Asal masipairing-iringan Tu toru ni sangkalan (54) Situdu lage-lage (EV), (RV) Sude halak na hatinggalan Basiang bahen bulusan Holan aku na katinggalan Pasahathon hata gabe-gabe Ahu ma songon utusan (48) Songon na marbabo simaremeeme (PV) Ia binabo atik eme (55) Lubuk siguragura (EV) Ia so binabo atik duhut Halomoan ni parhonong Mago do angka na humurang (49) Bulu siambuluan (EV) Dihorton roha holong Manang langge dihalanggean Huta ni damang hatubuan

Ndang marimbar tano hamatean

(50) Pantik ma hujur (EV), (RV) Note: RV= Religious Values Di julu ni tapian Tu dia hamu mijur SV= Social Values Tu sima dapot parsaulian PV= Personal Values

(51) Takas ma jabu suhat (EV), (RV) EV= Economic Values Takasan ma jabu bona

Takas ma na maduma Tumangkas ma namamora

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LIST OF INFORMANTS THE RESULT OF INTERVIEW

Name ( Pseudoname ) Age Profession INTERVIEW ONE Interviewer : Researcher ( R )

1. A. Siagian 50 Tarutung Teacher Interviewee : Sihar Nadeak ( SN ) Date of Interview : April 30, 1994 2. Amir Lubis 45 Tarutung Merchant Place of Interview : Tarutung 3. Porda Manik 70 Tarutung Author 4. Bindu Limbong 25 Tarutung Student R : Porlu dope pangkeon umpama? SN : ...... Di dalam rangka pembinaan budaya, budaya daerah 5. Luhut Ht. Barat 65 Tarutung Teacher khususnya, adat Batak itu tidak terlepas dari ungkapan atau 6. Lundu Regar 75 Tarutung Adat Chief perumpaman-perumpamaan yang disalurkan melalui umpama 7. Sihar Nadeak 49 Tarutung Village-head dan umpasa dimana tatabahasapun tercermin didalamnya. Jadi dalam umpama ipe adongdo antong ungkapan-ungkapan 8. Guntur Sirait 18 Tarutung Student pendahuluan, sehingga tidak sembarangan membuat satu umpama. Untuk mendapat kemurnian daripada adat Batak melalui umpama sangat diperlukan muatan lokal. Adat yang dicerminkan melalui umpama sangat relevan dalam mendukung kekuatan ataupun keberadaan adat dalam masyarakat. Memang di daerah pun sangat mengharapkan Note : 3), 6), and 7) are key informants sebenarnya, kalau bisa pendidikan budaya menjadi mata pelajaran tambahan.

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R : Adongdo ucapan metaforik di halak Batak? Manang di luar lihat sesuai dengan perkembangan jaman yang berkembang, umpama, adongdo nasida manghatai antara pengujar dohot adat dahulu tidak semua lagi sama dengan yang sekarang, pendengar passahatton A alai nadihatai B? umpamanya oleh faktor ekonomi. Dulu ada empat proses SN : Untuk menyampaikan sesuatu apalagi menyangkut martabat, acara adat perkawinan, sekarang dijadikan satu. biasa itu dengan umpama metaporik. Umpamanya dalam R : Jadi adat itu satu dengan bahasa dan budaya Batak? mangaririt ( meminang ), tidak langsung dikatakan. Pihak SN : Tidak terlepas, justru satu dengan agama. Bahasa, adat dan anak memulai dengan : Anak namion naeng pajumpang nain agama adalah tritungga. Menurut agama, boleh dibilang tidak dohot borutta. ada pantang bagi adat, hanya tatacara adat yang dulu, R : Pembicaraan biasa ( warung ) adongdo na sangoni? sewaktu adat ini pada jamannya sipelebegu ( sebelum kristen SN : Adong, Ai hubege baritana ( dia sudah tahu ), sai songon ), menyampaikan kurban pada Mula Jadi na Bolon dialihkan naeng mangalap boru inna anak ni si anu tuhutantoan. ke Debata. Hakikatnya tidak hilang. R : Aha do latar belakang naposo nasamangoli dope dang terlibat R : Perangai ni halak Batak, bahasa naido na karas manang alam pengucapan umpama / adat? perangai emosionalna? SN : Na berhak secara adat mongulahon adat, ingkon naung hot SN : Dang terlepas sian jiwa na dinamis. Sebenarnya bukan ripe, jadi ido antong, na berkewajiban harus terikat kepada merupakan sifat yang jelek cuma keterbukaan itu penyelenggaraan adat, anggo naposo tanggung jabab menimbulkan emosi. natuatuana dope. Jadi anak yang belum kawin dang R : Ada bahasa yang halus? dibenarkan melaksanakan adat secara penuh. SN : Ada. Cuma sudah jarang dikuasai, yaitu bahasa andung ( R : Bukan berarti naposo terlepas dari belajar umpama. ratap ). SN : Tidak. Kalu soal belajar, malah sebelum berumah tangga diharuskan untuk mengikuti acara-acara adat. Apalagi kalau kita diperantauan. Karena disitulah sari daripada adat Batak / sumber penyelenggaraan adat Batak. Tidak salah kalau kita

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INTERVIEW ONE R : What the reasons that the young (the unmarried) are not ( Translation ) involved in adat or in the expression of the umpama? SN : Those who have the right in adat activity are those who have R : Do we still need umpama? married, and they are bounded to it. The unmarried are on SN : ...... for the sake of the culture, especially regional culture their parent’s charge yet. So the unmarried are not involved. the adat of Batak will never be apart from the traditional R : It does not mean that they are apart from learning it? expression like umpama in which the language and grammar SN : Yes it is. On the other hand, before getting married, they are also imbedded. There are preceding expression in should learn it, and even notice the activity of adat. Because umpama, that they are not easily made. To find out the there lies the basis of the adat. So, it is not bad for the young originity of the adat through umpama, the local – load is to learn the adat before hand, and it would be even better if needed. And it should have been one of the subjects in they study it over, as it is always influenced by the progress school. of today. The former adat is not any more the same as it is R : Are there any metaphorical expression in Toba Batak today. As a case in point, there used to be four processes in the language? adat of a marriage. Now it becomes one. SN : To say something, especially concerning with dignity, R : So, adat is a part of culture and language? metaphorical expression are always used. For example, when SN : Yes it is, and also a part of religion. Language, adat and one is going to have a date, he will not directly say right to religion are trinity. Based on religion, there is no an extreme the point. He would be represented by his father’s saying to contradiction in the material of adat. Only when it was the the girl’s father. : ‘My son would like to see tour daughter’. adat of the former, proposing sacrifices is conserved to R : Do we find such expression on the street? Debata instead of Mula Jadi Na Bolon, the core is the same. SN : Yes we do. As an example; I heard that ( as a matter of fact I R : About the characteristics of Batak, is it true that they are have known ), he would be engaged to the girl of our own? emotionally behavioured, or the language that is hard?

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SN : it is not separated from the dynamic thinking. It is not a bad INTERVIEW TWO tempered, but the openness creates emotion. R : Do we have polite expression? Interviewer : Researcher (R) SN : Yes. But it is seldom mastered, like the language of Interviewee : Porda Manik (PM) mourning. Date of interview : May 7, 1994 Place of interview : P.Siantar

R : Porlu dope pangkeon umpama? PM : Anggo saonari antong porlu doi, alana malo taida songon dibangso na asing antong, kan dang mago umpama nasidai, alana menyatakan suatu kebenaran do antongi, jala sifat ni sasada bangso boi do berengonta diumpamana. Tuani adong perhatian muna dison. Gumodang antong perhatian si bontar mata dison, sai marsak do iba mamereng. Habisuhan ni bangso nahinan ditompa dibagasan umpama, apalagi halak Batak. Daodo sarjana ni Batak sian hata Batak. Molo segala halak Batak, naso marhata Batak be, alana, namboru ninna hope ito na do. R : Porlu do naposo / nasomangoli mamboto umpama? PM : Molo naenggo batoonna halak Batak do ibana, jala adong diibana identitas, naingkon puna identitas ibana, anggo porluna porlu do. R : Berarti umpama mempunyai nilai?

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PM : Mempunyai nilai. Tanpa bahasa Batak dang adong adat. molo tadok on. Jadi molo sahat do tu adat Batak yang benar, Porlu do naposo mamoto. halak on pe so boi asal marjamita sabotulna. R : Jadi, boido umpama on mendidik? R : Jadi songonon majo, umpama manang umpasa sebagai PM : Mendidik, ya, ido. Molo didok antong gabe umpama dideba bagian dari bahasa Batak, boha do molo dipamasuk tu maho, gabe sihetehete on ni jolma ala ni roana, didongkon kurikulum, denggan do ate. natuatua, mangorai mai. PM : Ya, masuk R : Adongdo sada ketrampilan di halak Batak molo manghatai? R : Jadi songon di FKIP Nommesen, adong rencana nami lao PM : Ketrampilan bohado? pamasukhon umpama gabe sada parsiajaran. R : A naeng dihatai alai B do tujuanna. PM : Memang, tepat hian doon, alana ido patuduhon identitas PM : Adong. Dang pola sai tumpol dohonan songon indahan di sebagai halakBatak hita. Alana marbahasa Batak halak tu hita balanga. Misalnya : nunga magodang boru muna, magodang pintor adong do partuturonta. anak mami, bangko na do sipauliulihononton. Didokdo : ia R : Molo di umpama on, adong do ekonomi dihatai? hami naroon raja nami dang songon sisik nanilangkophon tu PM : Sude do sabotulna. hamu, unang ni jua anon si dohononana. Molo songonon nuaeng aha ni partuturon ...... , songon saonari rupani marbadai HKBP, hami dison sabotulna manang gereja dia pe ibana, adong do parpunguan nami, nga matapor alani parbadaanon. Ia adat ni Batakon sabotulna molo mansai bagas ta bereng, ihotihot ni holong ni roha doon. Jadi ansura nuaeng malo angka panditaon manuanton nunga adong disi sada persamaian ni na denggan. Alai roma nuaeng materialisme di theologia. Alai sogo roha ni nasida

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INTERVIEW TWO PM : Yes. Something is not always said right to the point. For ( Translation) example, if one says : your daughter is grown up, and so is our son, we would get them engaged. This expression is too R : Do we still need umpama? direct. Instead, one will say : we are relatives. PM : Yes , it is now essential. Like the other contries umpama of Like the kinship solidarity...., now HKBP is on quarrel, from Toba Batak contains truth, and it can reflect some kinds of whatever we come, we have solidarity group. Now because characteristics of a race, and event a nation. It is good of you of the quarrel, it is broken. In adat of Toba Batak, it is really to pay your attention to this umpama. What a pity, When contrast, as adat constitutes love. When the pastors are there are more strangers who investigate ourown culture, notiing it, taking care of it, it would become a strong compass The wisdom of the former Toba Bataks was imbedded in to follow. And they should put the theological materialism umpama. Now the Batak scholars are rather away from the away. So, if we come to the real adat of Toba Batak , they language. When the Bataks are in chaos, it means that they should be carefully in service. are no more using their own language, People of this kind R : Like the umpama, as a part of Toba Batak Language, is it will call aunt to his sister. necessary to be included in the curicullum. R : Is it necessary for the unmarried to know umpama? PM : Yes , it’s a good idea . PM : If he wants to realize that the is a Batak in nature, or he will R : We have planned it to be one pf the subjects in FKIP be identified as Batak, he should know umpama. Nommensen P. Siantar . R : It, therefore, has values ? PM : It really shows the identity of us, as the Bataks. Because PM : It has values. Withouth the Batak Language there is no adat ( when one speaks Batak to the other, kinship splidarity will one that is being insulted of bad –temperetd ), it means that appear . the old who said it , meand that something is forbidden. R : Is there any eonomic items imbedded in umpama? R : Is there any metaphorical expression in Toba Batak? PM : Yes, all is included.

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INTERVIEW THERE jadi nabolon on di kepercayaan halak Batak nuaeng ima natadok , dang adong sabotulna berkekuatan on, alana di Interviewer : Researcher (R) pelaksanaan pe asing sian pelaksanaan sian halak kristen. Interviewee : Lundu Regar ( LR) Anggo Mula Jadi Nabolon na tadohon rupani boi do Date of Interview : May 21, 1994 pangidoon marhite sipanganon, gabe pameleon ma goarni on Place of interview : Tarutung saonari . R : Jadi molo songon begu o hirahira aha doon? R : Ahado maksudni Mula Jadi Nabolon? LR : Hira sada kekuatan na boi manjadihon manang aha LR : Mula Jadi Nabolon, molo didok najolo hira Debata nataboto dipangido. Jadi songon roh maon. alai dang dapot niidaon nuaengma lapatanna. Jadi hira dohonontama rupani molo antong. tung adong manang aha di portibion, ni jadihon Mula Jadi R : Jadi, ditingki soadong dope Kristen, nungga adong Dalihan Nabolon maon. Mula jadi ondo parmulaan hata jadi. Natolu di halak Batak? R : Bohado kedudukan manang kepercayaan halak Batak tu Mula LR : Nungga adong . Jadi Nabolon ? R : Aha do Dalihan Natolu ? LR : Ba songon dia kepercayaan tu Debatasongonima nang tu LR : Ima pangaloppaan . Batu doon. Sai tolu do batu asa boi hot Mula Jadi Nabolon. Boi berengonta rupani dipengakuani, hudon disi. Dalihan na tolu, ditudossan maon tu jolma, ima; ondo najumadihon saluhutna, batontu manang ahape nanaeng dongan tubu, hulahula, boru, na dos kekuatanna. diinginhon halak Batak ingkon sai mangidoma tu Mula Jadi R : Adongdo hubungan ni umpama tu Dalihan natolu ? Nabolon dinasa ulaonna. LR : Godang doi. Molo tadok nuaeng, manat mardongan tubu, R : Jadi hirahira dung ro Kristen, bohado halak Batak tu somba marhula- hula, elek marboru. Molo dasar di Dalihan MAULA Jadi Naolon ? natolu ondo. Dang sai umpama goar nion . LR : Ta anggap ma nuaeng, Mula Jadi Nabolon na nidokni halak R : Jadi molo adong ulaon adat misalna, sarupa do kedudukan ni Batak na jolo, gabe songon begu doi, didok sipelebegu. Mula sitolu-toluan .

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LR : Sarupa doi . INTERVIEW THERE R : Adong do bergeser budaya Batak sian aslina? (Translation) LR : Godang. Tinting marangkup misalna, ima tulang dohot pamulihon. R : What is meant by Mula jadi Nabolon? R : Aha do alana, naposo hurang mengikuti adat? LR : Mulajadi Nabolon as we know formerly, is now understood LR : Adong do pangaruh modernisasi nuaeng, dang mandasar be as Debata (The Supreme God). Everything in the world is the di naposoon, jala dipengaruhi agama. Agama on attong creation of God, the creation of Mulajadi Nabolon to which nuaeng berbau hasipelebego on do, jadi hakristenon dang boi the meaning of this word is the source of creation. manjalo secara langsung. Ibarat narupani molo najolo nangpe R : What is the position of the Bataks in the belief of the naung mate sada natuuatua, anggo dihalak Batak najolo tong Mulajadi Nabolon ? dope berkekuatanon. Dihakristenon dang adong be hubungan LR : Like the belief in the Supreme God. What to be invoked by ni namangolu tu namate? the people , are always invoked to the God. So it is not R : Boha do alana dipergunakan umpama di ulaon adat? different as a matter of fact. LR : Umpama nabinaen ni natuatua najolo sude marlapatan doon. R : When Christianity was introduced, what is the position of the Toba Bataks to this belief in Mulajadi Nabolon? LR : We suppose that the former Mulajadi Nabolon was intepreted as begu as it is called sipelebegu or animism. Begu which is derived from the deceased was supposed to be the soure of benediction, that is the Mulajadi Nabolon to whom the sacrifices were given. The sacrifices are now often called collections. So the only difference is the procedure, the interpretation is the same. R : What is meant by begu?

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LR : Bebu is kind of strenght that can give what is asked. It looks Formerly,an uncle should take some charges of the marriage like spirit or deity. But it is invisible. cost. R : Did we have the Dalihan Natolu before Christianity? R : Why do most of the young do not care of the adat? LR : Yes we did. LR : It is because of the modernization.So the adat is not R : What is meant by Dalihan Natolu? fundamental to them. LR : It is a kind of stove, a stove which is supported by three R : Why is umpama always used in any adat activities? stones placed below. The three stones are functioning as to LR : All umpama have meaning and values. hold the stove that it can remain its right position. Like these there stones, Dalihan Natolu is interpreted as a solidarity group consisting of three main parts: dongan tubu ( those of the same clan or marga ), hulahula ( wife-givers ), and boru ( wife –receiver ), which have the same right and duties . R : Is there any relationship of umpama with Dalihan Natolu? LR : Yesit is. like the the mottop; manat mardongan tubu ( to be careful in the same marga ), somba marhulahula ( to be repectful to the wife – givers ), and elek marboru ( to be persuaded to the wife receivers ). R : In an adat ceremony,do these three groups have the some position LR : Yes they do. R : Does the culture of Batak undergo changes? LR : Yes, it does. Like tinting marangkup ( the way one’ss uncle geet dowry from the cousin ), that is practiced now.

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FIELD NOTES FIELD NOTE TWO A Date : May 11,19 FIELD NOTE ONE Date : May 3 1994 Setting : Funeral Setting : Wedding Place : Tarutung Place : Art and Culture Building Tarutung Time : 8.00 p.m to 10.00 p.m

Time : 9.00 a.m to 17.30 p.m The researcher arrived at the place at 8.00 p.m. On the above mentioned date. He knew that the deceased was Sitorus by surname. The researcher arrived at the Art and Culture Building Tarutung at At the time the researcher came he found that it was the meeting of the 9.00 a.m.On the mentioned date. First he met the workerss of the three groups of Dalihan Natolu. What was talked about here, was the party. These workers are called parhobas. They are groups of men adat of the funeral on the next day. The suhut or dongan sabutuha while women prepare or cook rice and water. These groups of informed the hulahula the plan of the funeral, and the hulahula Dalihan natolu,i.e. Boru. At 9.30 a.m. the workers have breakfast confirmed it, and the other group like boru knows his duty. One along with the holder of the party. At ten, people who were invited umpama which was expressed here was: began to come,at this opportunity the researcher noticed three Sahatsahat nisolu different places to sit, identified with pleces to sit, identified with Sai sahat tu Bontean pieces of paper written : Dongan sabutuha, Boru, Hulahula Nunga sahat ulaonon Sai sahat mai sogot tu parhorasan panggabean successively. The people have known to which place they sit. The brigredroom was tobing in surname and the bride was Siahaan. When The meeting was closed was closed by praying to Debata, as a totality. these couple had been baptized, all the audienes began to eat. It was at one o’clock, The adat process begaan at three,and it lasted three hours. One of the entral sessions was the expression of umpama by hulahula, like : Bintang rumiris, Ombun nasumorop, anak pe riris, boru pe torop. This is a benediction. 213 214

FIELD NOTE TWO B FIELD NOTE THREE

Date : May 12, 1994 Date : May 15, 1994 Setting : Funeral Setting : Chatting Place : Tarutung Place : Tourism Office Time : 11.00 a. M to 5. 00 p.m Notrh Tapanuli, Tarutung Time : 9. 00 a. m . to 10. 30 p.m The deceased was said to be saurmatua because all this sons and daunghters have got married. The dead body was lying in the The man to whom the researcher talked was B.P. Siahaan as coffin and put at the house yard. When it was done so, it was callet the as the head of the inheritance of cultural items. One of the unique moppo. Before brought to the burial place, the relatives of the things that is still kept is Tunggal Panaluan, a kind of a traditional deseased consoled the famly. During this time, umpama are expressed stick which consists of there parts. The upper part symbolizes the continuously. One of the most common umpama expressed was : upper world, the middle part symbolizing the middle world, and the

Bogot namandundung lower part symbolizes the under-world. The wold Tunggal means one, Tu pilopilo marajar and panaluan derived from tolu which means there. This is looketd Tading ma na lungun Ro ma na jagar upon as trinity. The expression of umpama was precededby giving ulos or the Batak blanket to the famly left. This the sign of pasupasu or benediction, so that the sahala or the tondi of Debata dwells in the deceased. Other than this, the famly may have of the deceased which is derived from God. The funeral closed with a religious ceremony.

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FIELD NOTE FOUR

Date : May 18, 1994 Setting : Chatting Place : Cultural and Education Office North Tapanuli , Tarutung Time : 9.00 a.m to 10.00 a.m

The man to whom the researcher talked was B. Marpaung, as the representative to head pffice. The researher noterd that the quality of the culture of Toba Batak descreased because of the pasitik or dispute which had grown among the Toba Batak. This came from the quarrel in the church interm. For this, the purity of the culture should be maintained by giving the people the basic of the culture. Values of Toba Batak culture should be applied and practiced in daily social life. Once the people do not respect it, they would become apart.

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