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Tradisi Lisan Pasambahan Manjapuik Marapulai Dalam Konteks Upacara Adat Perkawinan Minangkabau Di Sungai Garingging, Pariaman

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Tradisi Lisan Pasambahan Manjapuik Marapulai Dalam Konteks Upacara Adat Perkawinan Minangkabau Di Sungai Garingging, Pariaman TRADISI LISAN PASAMBAHAN MANJAPUIK MARAPULAI DALAM KONTEKS UPACARA ADAT PERKAWINAN MINANGKABAU DI SUNGAI GARINGGING, PARIAMAN DISERTASI OLEH SRIMAHARANI TANJUNG NIM: 138107006 PROGRAM DOKTOR (S3) LINGUISTIK FAKULTAS ILMU BUDAYA UNIVERSITAS SUMATERA UTARA MEDAN 2019 UNIVERSITAS SUMATERA UTARA TRADISI LISAN PASAMBAHAN MANJAPUIK MARAPULAI DALAM KONTEKS UPACARA ADAT PERKAWINAN MINANGKABAU DI SUNGAI GARINGGING, PARIAMAN DISERTASI Diajukan sebagai salah satu syarat untuk memperoleh gelar doktor dalam Program Doktor Linguistik pada Fakultas Ilmu Budaya Universitas Sumatera Utara di bawah pimpinan Rektor Universitas Sumatera Utara Prof. Dr. Runtung Sitepu, S.H., M.Hum. untuk dipertahankan di hadapan sidang Terbuka Senat Universitas Sumatera Utara Oleh SRIMAHARANI TANJUNG NIM: 138107006 PROGRAM DOKTOR (S3) Linguistik FAKULTAS ILMU BUDAYA UNIVERSITAS SUMATERA UTARA MEDAN 2019 UNIVERSITAS SUMATERA UTARA Diuji pada Ujian Disertasi Terbuka (Promosi) Tanggal: 25 Januari 2019 PANITIA PENGUJI DISERTASI Pemimpin Sidang: Prof. Dr. Runtung Sitepu, S.H., M.Hum. (Rektor USU) Ketua : Prof. T. Silvana Sinar, M.A., Ph.D. (USU Medan) Anggota : Prof. Dr. Ikhwanuddin Nasution, M.Si. (USU Medan) Dr. Muhammad Takari, M.Hum. (USU Medan) Prof. Robert Sibarani, M.S. (USU Medan) Dr. Eddy Setia, M.Ed. TESP. (USU Medan) Dr. Mulyadi, M.Hum. (USU Medan) Prof. Dr. Oktavianus, M.Hum. (UNAND) UNIVERSITAS SUMATERA UTARA UNIVERSITAS SUMATERA UTARA UNIVERSITAS SUMATERA UTARA UNIVERSITAS SUMATERA UTARA UNIVERSITAS SUMATERA UTARA TRADISI LISAN PASAMBAHAN MANJAPUIK MARAPULAI DALAM KONTEKS UPACARA ADAT PERKAWINAN MINANGKABAU DI SUNGAI GARINGGING, PARIAMAN ABSTRAK Penelitian ini berkaitan dengan tradisi manjapuik marapulai pada adat perkawinan Minangkabau. Tujuan dari penelitian ini adalah untuk mendeskripsikan bentuk performansi, kearifan lokal, serta model revitalisasi dari tradisi manjapuik marapulai. Teori-teori yang digunakan dalam penelitian ini adalah Analisis Wacana Kritis yang dikemukan oleh Van Dijk (1987),Semiotik oleh Charles Sanders Pierce 1982, fungsi oleh Malinowski (1987) dan performansi yang dikemukan oleh Ruth Finnegan (1992). Metode penelitian ini adalah deskriptif kualitatif. Untuk mendapatkan informasi yang diperlukan, peneliti mengumpulkan data lapangan yang berada di Kecamatan Sungai Geringing, Kabupaten Pariaman dengan menggunakan teknik observasi non parsipatori dan wawancara mendalam kepada 7 (tujuh) orang informan. Hasil penelitian menunjukkan bahwa performansi tradisi lisan manjapuik marapulai merupakan prosesi menjemput pengantin laki-laki yang umumnya dilaksanakan setelah akad nikah yang dilakukan oleh utusan keluarga pengantin perempuan yang datang secara adat. Kegiatan ini berlangsung dengan melakukan sambah yang dilakukan oleh utusan atau juru bicara dari kedua belah pihak keluarga yang tidak terlepas dari unsur teks, ko-teks dan konteks. Makna tradisi manjapuik marapulai ini adalah penghargaan yang diberikan oleh keluarga anak daro kepada keluarga marapulai. Fungsinya adalah (1) untuk menaikkan harkat dan martabat urang sumando sebagai, (2) untuk menghibur dalam rangka membesarkan hati keluarga marapulai yang ditinggalkan, (3) untuk mempersatukan kedua keluarga, (4) sebagai bukti dari pengakuan masyarakat terhadap status sosial, dan (5) bagi keluarga anak daro adalah sebagai pembuktian gengsi sosial. Nilai yang terdapat dalam tradisi ini adalah: nilai etika, estetika dan kepercayaan, dan norma yang terdapat adalah: agama, kesopanan, kesusilaan dan hukum adat. Maksim kesantunan yang terdapat pada tradisi ini adalah: kebijaksanaan, penerimaan, kemurahan, kerendahan hati, kecocokan dan kesimpatian. Dalam rangka untuk merevitalisasi tradisi pasambahan manjapuik marapulai ini dapat dilakukan melalui tiga (3) tahapan, yakni: mengaktifkan, mengelola dan mewariskan. Mengaktifkan dilakukan dengan cara mensosialisasikan budaya Minangkabau melalui pendidikan, memfungsikan kembali proses tradisi, dan membentuk organisasi kepemudaan. Mengelola dapat dilakukan dengan cara mengelola waktu pelatihan, mempromosikan, dan mengikutsertakan pemuda dalam rangkaian acara. Mewariskan dapat dilakukan melalui penyiaran radio, penayangan acara adat di Televisi lokal, pemasangan iklan cinta budaya dan melakukan inventarisasi. Kata kunci: Tradisi Lisan, Pasambahan, Manjapuik marapulai, Minangkabau i UNIVERSITAS SUMATERA UTARA THE ORAL TRADITION OF MANJAPUIK MARAPULAI IN CONTEXT OF MINANGKABAU WEDDING CEREMONY IN SUNGAI GARINGGING, PARIAMAN ABSTRACT The research pertains to the tradition of manjapuik marapulai in Minangkabau wedding ceremonial. The purpose of this research is to describe the performance, local wisdom and revitalization of manjapuik marapulai tradition. Theories which are used in this research are: Critical discourse analysis by Van Dijk (1987), Semiotics by Charles Sanders Pierce (1982), Fungsionalism by Malinowski (1987) and Performance by Ruth Finnegan (1992). This research is qualitative descriptive. To gather some information needed, the researcher collects the field data which is found in Kecamatan Sungai Geringging, Kabupaten Pariaman by using observation technique and in depth interview to sevent (7) informants. The result of the research shows that the oral tradition of manjapuik marapulai performance is a kind of prosession to pick up the groom where generally held after the marriage contract (akad nikah) has done. This performance takes place by doing sambah (speech) that performed by the spokesman from each family. The pasambahan can not be separated from three elements important point, such as: text, co-text, and context. The meaning of manjapuik marapulai tradition is an awards given by the bride‟s family to the groom‟s family. Meanwhile, the function of manjapuik marapulai tradition are (1) as a way to increase the dignity of urang sumando as a comer in their wife‟s family, (2) as a way to hearten the groom‟s family left behind. (3) as a way to unite both family, (4) as an evidence of society recognition of social status, and the last (5) to bride‟s family is as an evidence social prestige. The value in this tradition are: ethic, esthetic, and belief, while the norms are: religion, courtesy, decency, and customary law. In order to revitalize of manjapuik marapulai tradition, it can be done by 3 stages, they are: activating, managing, and in heritance. Activating can be done by socialize the Minangkabau culture through education, to re-function the process of tradition, and to create the youth organization. Managing can be done by setting up the training schedule, promoting and to invite the youth in series of custom event. Heritance can be done by using radio broadcasting, television show: traditional event, framing the “love culture” ads, and inventory. Keywords: oral tradition, pasambahan, manjapuik marapulai, Minangkabau. ii UNIVERSITAS SUMATERA UTARA KATA PENGANTAR Dengan Nama Allah yang Maha Pengasih dan Maha Penyayang. Puji dan syukur tiada terhingga penulis panjatkan kepada Allah SWT atas semua rahmat, berkah dan kesehatan yang telah diberikan sehingga penulis dapat menyelesaikan penulisan disertasi ini. Untuk itu penulis ucapkan rasa syukur Kehadirat-Nya seraya mengucapkan puji bagi Allah Tuhan semesta alam. Dengan selesainya penulisan disertasi ini yang merupakan salah satu persyaratan akademik guna memperoleh gelar Doktor dalam Program Studi Lingusitik Universitas Sumatera Utara (USU). Adapun Judul yang diangkat dalam disertasi ini adalah “Tradisi Lisan Pasambahan Manjapuik Marapulai dalam Konteks Upacara Adat Perkawinan Minangkabau di Sungai Garingging, Pariaman”. Dengan selesainya penulisan disertasi ini, ucapan terimakasih dan penghargaan setinggi-tingginya penulis ucapkan kepada semua pihak yang telah membantu baik dalam proses penelitian maupun selama proses penulisan. Ucapan terimakasih ini penulis sampaikan kepada: 1. Ibu Prof. T. Silvana Sinar, M.A., Ph.D., yang telah meluangkan banyak waktu dan memberikan banyak masukan serta motivasi baik dalam penyelesaian disertasi ini maupun dalam mendalami proses keilmuan selama kuliah. 2. Bapak Prof. Dr. Ikhwanuddin Nasution, M.Si., yang telah memberikan motivasi dan arahan selama proses penyelesaian disertasi. 3. Bapak Dr. Muhammad Takari, M.Hum., yang telah memberikan motivasi dan arahan selama proses penyelesaian disertasi. 4. Bapak Prof. Runtung Sitepu, M.Hum., sebagai Rektor Universitas sumatera Utara. 5. Bapak Dr. Budi Agustono, M.S., sebagai Dekan Fakultas Ilmu Budaya Universitas sumatera Utara yang telah memberikan persetujuan untuk melaksanakan siding disertasi terbuka (promosi). iii UNIVERSITAS SUMATERA UTARA 6. Bapak Prof. Robert Sibarani, M.S, sebagai Direktur Pascasarjana Universitas Sumatera Utara, Ketua Asosiasi Tradisi Lisan Sumatera Utara dan juga sebagai Penguji yang telah memberikan saran dan kritikan dalam penulisan disertasi ini ke arah yang lebih baik. 7. Bapak Dr. Eddy Setia, M.Ed. TESP., sebagai Ketua Program Studi Doktor Linguistik (S3) Fakultas Ilmu Budaya Universita Sumatera Utara dan penguji yang telah memberikan motivasi dan saran dalam penulisan disertasi ini. 8. Bapak Dr. Mulyadi, M.Hum., sebagai Sekretaris Program studi Doktor Linguistik (S3) Fakultas Ilmu Budaya Universitas Sumatera Utara dan juga sebagai penguji yang telah memberikan banyak masukan dan dorongan dalam penyelesaian disertasi ini. 9. Bapak Prof. Dr. Oktavianus, M.Hum. sebagai Penguji Luar Komisi yang telah memberikan masukan dalam penyelesaian disertasi ini. 10. Bapak dan Ibu dosen pada Program Studi Doktor Lingusitik (S3) Fakultas Ilmu Budaya Universitas sumatera Utara yang
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    Padang Magek (Minangkabau Musicians with guitar and viol DANCES OF MINANGKABAU: NOTES BY CLAIRE HOLT* In the dances of the Minangkabau, just as in their language, music, law, and undoubtedly in other phases of their culture as well, one discerns side by side the disparate elements that have impinged upon Minangkabau society in successive epochs. Most clearly dis­ tinguishable is the form and mood of dances with tambourines--an instrument introduced into the archipelago by Islam and used for accompanying chanted praises to Allah--as contrasted with the style and mood of the pre-existing dances of the pentjak-randai family. And yet, despite their seeming total difference, both contain hints of the perpetual presence of other strains, neither Islamic nor Hinduistic, but rather recalling still older traditions. The peculiar affinities of the tambourine dances with the choral performances with sun hats in the Celebes, and the echoes of dances with weapons common to pagan Borneo and other islands also found in Minangkabau combats with arms--all these point to ancient Indonesia. As in so many aspects of life in Sumatra, whether among the Minangkabau, Redjang, Batak, or others, we witness the products of a completed process of cultural assimilation. With the impact of influences from the West, discerned symptomatically in the dances of school children, we may be seeing the beginning of a disintegrative process. But it is to be hoped that after a period of transition this phase too will lead to the emergence of new forms, a new reintegration. Our first impression of truly Minangkabau country came at the interior village of Alahan Pandjang, our destination after disembarking at the West Sumatran port of Padang.
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