A Description of Paabingkon Ceremony by Simalungun Society

A DESCRIPTION OF PAABINGKON CEREMONY BY SIMALUNGUN SOCIETY

A PAPER

CITRA NAPITUPULU

REG.NO : 162202017

DIPLOMA III ENGLISH STUDY PROGRAM

FACULTY OF CULTURAL STUDIES

UNIVERSITY OF NORTH SUMATERA

MEDAN

2019

Universitas Sumatera Utara

AUTHOR’S DECLARATION

I am CITRA NAPITUPULU declare that I am the sole author of this paper. Except references are made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.

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

Signed : ……………..

Date : July 2019

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Name : CITRA NAPITUPULU

Title of paper : A DESCRIPTION OF PAABINGKON CEREMONY BY SIMALUNGUN SOCIETY

Qualification : D-III / Ahli Madya

Study program : English

I am willing that my paper should be available for reproduction at the discretion of the librarian of the Diploma III English Department Faculty of Culture Study USU on the understanding that users are made aware of their obligation under law of the Republic of Indonesia.

Signed : ………………….

Date : July 2019

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ABSTRAK Kertas karya ini berjudul “The Ceremony of Paabingkon by Simalungun Society”. Orang Simalungun menganggap bahwa suku Simalungun merupakan suatu suku yang begitu kuat disatukan oleh bahasa Simalungun, tradisi dan ciri khas budaya Simalungun. Suku Simalungun memiliki suatu tradisi yaitu Paabingkon. Paabingkon merupakan satu salah kebiasaan masyarakat simalungun, kebiasaan ini dianggap juga sebagai suatu upacara adat yang resmi pada budaya simalungun dimana cucu pertama yang belum memiliki adik harus di Paabingkon kepada kakek/Neneknya. Upacara ini dilakukan karena di adat simalungun harus Paabingkon untuk mensahkan kakek/nenek nya.Metode yang digunakan dalam menyusun kertas karya ini adalah melalui membaca buku – buku yang berhubungan dengan topik, informan, dan internet. Dalam karya tulis ini penulis mencoba menjelaskan tentang maksud dan fungsi dari acara Paabingkon serta makna dari makanan tradisional serta ulos yang diperlukan pada saat upacara menurut pandangan orang Simalungun. Penulis berharap melalui kertas karya ini, para pembaca khususnya para generasi muda mengerti dan memahami maksud dan fungsi dari upacara Paabingkon ini serta makna dari makanan dan ulos yang digunakan pada saat upacara. Dan karya tulis ini bisa memberikan pemahaman kepada pembaca mengenai suku Batak Simalungun serta budaya dan tradisi yang dimiliki. Kata kunci: Paabingkon, Batak Simalungun, Upacara, Suku, Adat, Metode

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ABSTRACT This paper is titled "The Ceremony of Paabingkon by Simalungun Society". The Simalungun people consider that the Simalungun tribe is a tribe that is so strongly united by the Simalungun language, traditions and characteristics o. Paabingkon f the Simalungun culture. The Simalungun tribe has a tradition namely Paabingkon is one of the habits of the simalungun people, this habit is also considered as an official traditional ceremony in the simalungun culture where the first grandchildren who do not have a sister must be at Paabingkon to their grandparents. This ceremony is done because the simalungun custom must be Paabingkon to ratify his grandparents.The methods which use in doing this paper is by reading some books that relate to the topic, asking the informant and searching by internet. In this paper, the writer tries to explain the meaning and the function of Paabingkon ceremony, and also explain the symbolical meaning of traditional foods and sarong which are needed in the ceremony base on Simalungun point of view. The writer hopes by this paper all the readers specially the young generations will know and understand meaning and the function of Paabingkon ceremony, the symbolical meaning of traditional foods and sarong which are needed in the ceremony of Paabingkon. This paper also can give a good understanding to the readers about Simalungun Batak etnic group and also the culture and the tradition which is have by Simalungung Batak etnic group. Keywords: Paabingkon, Batak Simalungun, Ceremony, Tribes, Custom, Method

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ACKNOWLEDGEMENTS

First of all, all honors and worship just for Almighty God, God for his blessing and giving me health, strength and capability to accomplish this paper as one of the requirement to get Diploma III certificate from English Department Faculty of Culture Study, University of Sumatera Utara. Thank you Father because of your blood I can save from sins, get a new life and be your child.

After that I would like to express a deep gratitude and appreciation to:

• Dr. Budi Agustono, M.S. The dean of Faculty of Cultural Study, University of Sumatera Utara

• Dra. Swesana Mardia Lubis, M.Hum The head of English Diploma Program, Who has paid attention, guided and supported me in finishing my study.

• Riko Andika Rahmat Pohan,S.S. M.Hum, my supervisor who has given advices, suggestions, guidances, and helpings in writing this paper.

• Thanks to all of the lectures who have guided and given valuable knowledge and advice during the years of my study.

For beloved people in my life :

• My parents, Wanaidul Barus and My mother Lesmin Sipayung. I deeply thank you for your endless loves, supports, advices and prayers for me. I love you so much, I can’t survive until this time without both of you. I will struggle hard to make you happy, be your best daughter, and create your happiest smiling by my behavior and achievement.

• To all my big Sipayung and Saragih families, my aunt and uncle (bapak, mamak ,Tulang) thank you for your helping and understanding me when I just graduated from my senior high school, specially to my beloved grandmother (+)Rastina Saragih , I love u so much grandma, thank you for keeping and taking care of me when I was a baby, now I’ve been adult, pray for me so that I can be your boast grand-daughter, who always try to help you doing your working in your old age.

• My love brother Nael sipayung who always give me support, care, and understanding. Thank you for loving me.

• My beloved siblings Marlina Sipayung, Novalina sipayung, Dear sifra sipayung and Vionita Napitupulu, my beloved young brother Boy Rado Barus I do love you all thank you for your silent prayers and supports.

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• My beloved Nephew Glory Cheline Oktania Sipayung as my observation material so that I raised this title.

• My boarding house friends Juraida Elpiana Tamba and my campus friend Sekar Ameta Phramesti, Shery Syahira Nasution and Yose Fany Hutajulu and pare club Albert sidauruk. Thank you for all your kindness and support as long as we are in Ayuke Dirta Kost, Gang purba and campus. I do hope we can meet 6 years later when we’ve been in our success moment.

• I would like to say thank you to all my friends inl. Diploma III English Study Program / Solidas 2016. Thank you for your support that help me to complete this paper. I will be missing you al

Finally, I do realize that this paper is still far from being perfect. Therefore, I welcome any constructive critics and suggestions towards this paper. The writer does hope that this paper can be useful for anybody who wants to enrich their knowledge about the custom and the society life.

Medan, Juli 2019

The Writer,

Citra Napitupulu Reg. 162202017

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

2. REVIEW OF RELATED LITERATURE ...... 6 2. 1 Culture ...... 6 2. 2 History of Simalungun ...... 7 2. 3 The Meaning and Function of Tolu Sahundulan in Paabingkon Ceremony ...... 9 2. 4 Adat Values of Simalungun ...... 10 2. 5 Symbols in The Paabingkon Ceremony ...... 19

3. THE CEREMONY OF PAABINGKON ...... 20 3. 1 The Meaning and Procedure and Function for Paabingkon ...... 20 3. 2 The Symbolical Meaning of Food and Ulos ...... 25

4. CONCLUSION AND SUGGESTION ...... 27 4.1 Conclusion ...... 27 4.2 Suggestion ...... 29 BIBLIOGRAPHY ...... 30 APPENDICES A. Photo of Paabingkon Ceremony

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CHAPTER I

INTRODUCTION

1.1 The Background of the study

Culture is away life that develops and is acknowledged together a group of people and passed down from generation. Culture is formed from many complex things, including religion and political, system custom, language, tools, clothing, buildings, and work of art. Culture is a part of human that many people consider to be genetically in herited when someone communication with people who are culturally different and adjusts the differences, proves that the culture is learned.

“Croydon” (2009) say the last notion of culture is from Croydon. He provides a cultural definition that is an integrated set of patterns which some are under consciousness. But overall it regulates human behavior like strings manipulated from the puppet’s controls.

There are many scientists and cultural experts who provide diverse cultural understandings. Every opinion the convey has certain elements in terms of their views. That is what makes their thinking different in concluding about the notions of culture. But in general the understanding of culture is a way that is shared by a group of people whose process occurs from generation to generation. So that is inherited for the next generation.

The Batak tribe is a tribe that originated in North Sumatra Province. The

Batak have 6 ethnic groups, namely: Angkola, Karo, Mandailing, pakpak, simalungunBatak, and Toba Batak. All Batak sub ethnic groups have genera

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inherited from their descendants, and there are many genera that are used by more than one sub ethnic group. (Edrond Damanik 2007:54)

Every society in the world must have a different culture than other communities. Culture is a complex whole includes knowledge, beliefs, arts, morals, laws, customs and other abilities and habits acquired by humans as community member. Likewise, the Simalungun Batak tribe, though it is part of the six Batak sub-tribes, the Simalungun Batak tribe certainly has own culture that distinguishes it from five other Batak sub-tribes.

This paper provides a description of the Paabingkon event conducted by the Simalungun Batak community. The Simalungun Batak consider themselves to be a familiar ethnic group united by the Simalungun language, their own traditions, and their Simalungun cultural features. Tarigan (1971: 46) states that etymologically the term "Simalungun" provides some insight into the people he describes, but the exact interpretation is difficult to understand and difficult.

"Simalungun" can be divided into three parts: Si which means 'who is' or 'he who'; ma, a prefix translated as "is", and lungun which means 'enough, lonely, and rarely visited'. Thus, Simalungun is "he who is lonely, enough or sad".

Every ethnic group of Batak has its own specification as cultural identity of the group itself. Besides the languages they have, the people live in the tradition or the culture that ties individual and social beings. Boas and Hogg

(2002: 22) say: “budaya mempengaruhi berbagai aspek kehidupan manusia, baik cara berpikir, merasakan sesuatu, cara berpakaian, jenis- jenis makanan dan cara memakan sesuatu, cara berbicara, nilai dan moral yang sangat mendasar dalam

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diri seseorang ;serta cara berinteraksi dengan orang lain”. ’Culture influences some aspects of the human life they are as the following: the way to think, to feel, to get dress, to eat some foods, to speak (the basic of morality value in human heart), and to interact with other people.

Paabingkon is a word derived from the Simalungun language. In

Indonesian, it means carrying. But according to Simalungun culture, Paabingkon is a tradition for the Simalungun community as a formal event. at this event, the father and mother handed over the child to his grandparents. this event was carried out as a tribute to his grandparents. usually this ceremony is attended by big relatives such as: uncle, aunt, grandmother, grandfather. In general, this ceremony presents Simalungun food and drinks such as: Dayok Nabinatur (Simalungun

Chicken), Nitak Sigabur-gabur (crushed rice with coconut and brown sugar),

Namatobu Pisang (Sweet Banana), Utte/Anggir (squashed Lime). This event also requires Ulos (Simalumgun cloth), sarong cloth, demban (sirih), and jewelry.The author is interested in describing the Paabingkon ceremony practiced by the

Simalungun community. According to the writer it is a unique ceremony of the

Simalungun people who have high cultural values and many norms that must be known by the general public. So everyone who reads this paper will know, understand, and be more aware of the beliefs and cultural traditions of

Simalungun in our country.

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1.2 Problem of the study

Based on the background above, the paper problems are as follows:

1. What is the meaning and procedure of the Paabingkon ceremony carried

out by the Simalungun community?

2. What are function of the symbols in Paabingkon ceremony carried out by

the Simalungun community?

1.3 Objective of the study

Based on the problem of the study the writer conclude the objective are as follows:

1. The first objective of this research was to describe and explain the

meaning and procedure.

2. To describe the function of symbol in Paabingkon ceremony

conducted by the Simalungun community.

1.4 Scope of the study

The scope of the research focused on describing the Paabingkon

ceremony conducted by the Simalungun community step by step,

located in the village Bandar hinalang sub-district Simalungun Purba

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1.5 Significance of the study

Theoretically, the importance of this research is to preserve the essence of

Simalungun tradition through the Paabingkon ceremony, as one of the traditions in the culture of Simalungun, so that the younger generation can find out about the

Paabingkon ceremony and preserve the ceremony. and as a reference for further research.

1.6 Method of the study

The writer got data from library research by reading some books

(Simalungun, society, culture, and tradition) interview, and informant. From this method, the writer use descriptive method that requires observation, understanding, explanation, interpretation, and conclusions.

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CHAPTER II

REVIEW OF RELATED LITERATURE

2.1 Culture

Culture is a pattern of learning behavior, and is the way in which a person lives his life. This is an integral part of every society, and creates a sense of belonging and togetherness among the community members. Culture covers various aspects of communication, attitudes, ethics, beliefs, values, customs, norms, food, art, jewelry, clothing styles, etc. Every society has a different culture, which gives identity and uniqueness.

Kroeber and Kluckhohn state that Culture consists of patterns, explicit and implicit, and for behaviors that are acquired and transmitted by symbols, which are typical achievements of human groups, including their embodiment in artifacts, an important core of culture composed of traditional selected) ideas and especially their inherent values, culture systems can, on the one hand, be considered as a product of action, on the other hand as an element of conditioning further action.

In traditional Simalungun Batak, Paabingkon ceremony has the meaning of bringing in the customs of the child to the parents of the husband (grandfather), so that they are carried according to custom. Paabingkon ceremony is carried out when the child is more than 1 year old and his younger siblings have not yet been born yet (First Grandchild).

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2.2 History of Simalungun

People believe that firstly they came from outside of Sumatera

island or across the seas exactly in Simalungun’s folklore was told that they

came from BanuaHoling (India Island). Base on Simalungun spoken hereditary

source, Simalungun term comes from Simalungun language it is “sima-sima”

and “lungun”. Sima- sima means “something which is missed” or “lone”.

Simalungun folklore told that once upon a time, at Nagur kingdom’s moment,

this region ever faced danger Cholera disease. According to Simalungun people,

that disease came from god’s curse (Simalungun god) and that disease had killed

many Simalungun’s people.

Because of that Simalungun people had to evacuate outside of Nagur

kingdom. They went to across Toba Lake, Simalungun people called this lake as

Bah Sibngbong because they believed that the water of this lake could cure the

Cholera disease and they used the water as a charm for “Sampar Evil” who

caused the Cholera disease. The name of the region which they stayed for few

years was called “Samosir” in Simalungun language they said “Sahalimisir” or

once travelling.

After some years, all the refugees thought that Nagur kingdom had been safe from the death disease, so they went back to Nagur kingdom and they saw that that region had been lone, they missed the region (malungun), they also realized that the region left archeological remains or “sima-sima”. That is why up to now that region known as Simalungun name it is from Simalungun language

“sima-sima” and “lungun”.

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This old Simalungun people stayed around the east coastal area exactly in

Serdang Bedagai and Batubara. They established the first kingdom, this kingdom was called Nagur kingdom. The first king in this kingdom was “Datuk Manik-

Manik”. “Da” means “the man who has” and “manik” means “power”. This was the first surname which authorized in Simalungun region. Finally the generations of the first king established Siantar kingdom around 24th century which we have known as Siantar city at this time.

King of Banua Sabou Parna Bolon as Saragih surname, Saragih means the man who created all the regulations as the king in the island of Raya, Tebing

Tinggi (Serdang Bedagai) and TanjungM orawa (Deli Serdang). Next was the king of Saniang Naga or Sinaga, as the king of Batang Gio. It means the king who had the authority at all the seas and as the king in this region. The last the king of

Nagur kingdom was Damanik as the great king among this three surnames. They formed four main surnames in Simalungun region, it were constracted as Si, Sa,

Da, Pur, they were as follows: Sinaga, Saragih, Damanik, Purba. These four surnames were the first surnames in Simalungun region since the first time. Each of these surnames can’t marry the same surname.

The second phase was called as: Deutro Simalungun or young

Simalungun. On last time there were many other ethnic groups who came from

Samosir and Toba region came to Simalungun land as workers or “Parombou

Simalungun”. These workers had to admit that they were Simalungun people and be in one of fourth Simalungun surnames, because the king in Simalungun glorifies the Simalungun nationality and the people who admitted that they were

Simalungun would be given some lands by the king.

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So this time the people calls this Deutro Simalungun as they who “ marahap Simalungun” or they who have the sense belonging of Simalungun, they come from other ethnic group, they admit that they are Simalungun, they use

Simalungun language, they love Simalungun cultures, traditions and they do it in their daily live.

2.3 The meaning and function of Tolusahundulan in Paabingkon ceremony

In linearity, the Simalungun community consists of four main family names that have the character of patrilineality exagamus namely: Sinaga, Saragih,

Damanik, Purba. While in a clear way, the Simalungun community is managed by a social structure called Tolu Sahundulan. This means that three people are in the same position when sitting and five people in the same way when walking. Tolu

Sahundulan means: Sanina, Tondong, Boru. Sanina means brother or sister of our family. The first meaning is to describe family relationships still as close as oppugn or grandfather. The second meaning describes the genus of a large family in the same clan and has a close relationship. Sanina's function in the kinship system is to help one family in the same clan if one of them has a host role.

The second is Tondong they must be respected by Boru in everyday social relations and habits, because their status is the giver if the wife (the wife of the giver). The inside is the parents of the bride and groom. The third is Boru or the opponent of Tondong. The function of Boru as part of "siloja - loja" because they act as the main officers in the wedding ceremony and other ceremonies. And also the "Boru" party must be the biggest contributor to the "Tondong" party. Such is the third component which is united in "Tolu Sahundulan" which is applied in

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wedding ceremonies, courtesy guidelines to undergo philosophical points, namely:

"Sanina Pangalopan Riah, Tondong Pangalopan Podah, Boru Pangalopan Gogoh".

Or in English means Sanina gives ideas, Tondong gives advice, Boru provides services. These three elements must come and participate in the Simalungun traditional ceremony.

The role of Tolu Sahundulan in Paabingkon ceremony is Tondong as the giver of ulos to the parents of the grandchild, Sanina as the as the giver of Parobba to the grandchild, Boru as the Parhobas (the most busy person taking care of the ceremony).

2.4 Adat values of Simalungun

The experts have agreed that the cultural elements of material that are as the following: language system, economy system, technology, organization, religion system, art and knowledge. Every culture is generally at least consist of three forms, the first form of culture is a set of ideas that often called the complex notion, the second existed as the number of patterned behavior called complex activities, and the third the existence of culture as a collection of objects and in

America meaning called the work of culture.

Simalungun as one of Batak ethnic group also can’t be separated from the cultural elements of material and the cultural form. Base on Simalungun culture workshop result, they made and decided Simalungun philosophy system, they are as follows: “Habonaron Do Bona” means the truth is the most important thing. This philosophy has made as Simalungun regency symbolical motto. And

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one more it is “Sapangambei manoktok hitei” means mutual cooperation in doing the working to be better. This philosophy also has made as Pematang Siantar city motto. Besides it, Simalungun culture philosophy can be found in Simalungun

Adat namely: “Tolu Sahundulan Lima Saodoran” as like has explained in the point 2.2 above they are as follows: Tondong, Sanina, Boru, Anak boru mintori, and Tondong ni tondong.

So here are the Simalungun cultural elements of material and cultural form according to Simalungun society point of view:

1. Kinship

Simalungun kinship includes the relationship primordial interest, affection on the basis of blood relationships, harmony of Tolu Sahundulan Lima Saodoran

(Tondong, Sanina, Boru, Anak boru mintori, and Tondong ni tondong) related links kinship by marriage, clan solidarity and others.

1. Religi

Simalungun religi system includes religious life traditional that came later which menage its relationship with the creator and its relationship with human and their environment.

2. Appellation

Appellation is a calling for the family’s member. In Simalungun appellation has function to explain the members of family who are the closer family or the far family also to explain the lineage of the family. There are some appellations in

Simalungun, they are as the following:

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a. Tutur Manorus (Direct Appellation)

These appellations consist of our closer families, for example:

1. Oppung : grandfather

2. Inangmatua : grandmother

3. Inang : mother

4. Bapa : father

5. Anggi : young brother or sister

b. Tutur Holmouan (Group Appellation)

This group appellation is an appellation which uses for them who admit that they are in the same decline and great grandfather, for example:

1. Oppung nini : father of our grandfather

2. Bapatua : brother of our father

3. Tulang : brothers of our mother

4. Inang matua : wife of bapatua

5. Panogolan : nephew or niece

c. Tutur Natipak (Honor Appellation)

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This appellation is a calling to our closer families as our honor to them, for example:

1. Ham : you, a calling to the people who has the

same

age with us.

2. Nassiam : you, a calling to the people who is older

than

us.

3. Baya : you, a calling to our friend girl and sisters.

4. Ambia : you, a calling for the boy, it can be used to

his

friends or his brother.

5. Ho : you, a calling to the person who is younger

than us.

3. Clan

Simalungun has four main clan, they are as the following: Sinaga, Saragih,

Damanik, Purba, but there are some renewal clans which come from other clans and other ethnic that can be classified to these Simalungun four main clans, they are as follows:

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 Purba is same with: Tambak Dasuha, Sidadolog,

Sidagambir, Pakpak, Girsang, Tambun Saribu,

Sigumonrong, Siboro, Tanji Silangit, Tondang, Manorsa,

Tuah Sihala, etc.

 Saragih same with: Garingging, Sumbayak, Sidauruk,

Turnip, Simarmata, Sitio, Dajawak, Sitanggang, Munthe,

Simanihuruk, Sidasalak, Sijabat,etc.

 Damanik is same with: Rappogos, Ambarita, Tomok,

Gurning, Cholia, Sarasan Usang, Malau, Limbong, etc.

 Sinaga is same with: Bonor, Appuratus, Uruk, Sidasuhut,

Sidalollogan, Simandalahi, Simanjorang, Simaibang,

Sidahapitu, Porty, Dadihoyong Hataran, Dadihoyong

Sinabodat, etc.

There are also some clans from other ethnic group who admit that they “marahap

Simalungun” or they admit that they are Simalungun, love and do Simalungun culture in their daily live, they are as follows: Silalahi, Sipayung, Sitopu, Lingga and Haloho.

4. Adat Value in Marriage

Adat or culture that Simalungun societies do in marriage as the following:

1. Parpadanan ni naposo : take a dating.

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2. Mambere goloman : engaged in this moment the boy

gives a thing to a girl as usually ulos or sarong.

3. Horja paima pajabu/ patappe parsahapan : first meeting

of the family to discuss the planning of the next ceremony.

4. Pajabu/ patappe parsahapan : second meeting of a family

to discuss the plan of the wedding party.

5. Manggong : the third meeting of the family to discuss

more about the wedding party.

6. Horjahononkon ni parboru pakon paranak mandapotkon

paima pesta mangalo boru : fourth meeting of the family

to discuss the duty of the bride and bridegroom parents before

the wedding party.

7. Mamboan indahan paralop (mangalop boru) : the fifth

meeting of the bridegroom family to fetch the bride from her

parents by bringing some traditional foods.

8. Acara pesta : wedding party

9. Pardas ni panganten i rumah ni paranak : a ceremony of

hailing the bride in the ridegroom family.

10. Paulak goloman : the bride gives back the ulos given by the

bridegroom when they were engaged.

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11. Ranggini pesta dob hossi roh boru (paranak) : the gratitude

ceremony for the wedding party.

12. Paulak panaru : The gratitude ceremony for the bride’s

maid.

13. Manaruhon indahan si opat borgin : the gratitude

ceremony by the bride’s family by bringing some traditional

foods to the bridegroom family after four days of marriage.

14. Paulak limbas

The visiting ceremony by the bride, bridegroom and bridegroom family’s to the bride’s family after eight days of marriage.

15. Patandangkon hurumah ni tulang : the visiting

ceremony for the bride and bridegroom to the house of the

bridegroom tulang.

16. Pajaehon niombah : the ceremony of the

bridegroom parents let the bride and the bridegroom have their

own house because before they live with the bridegroom

parents.

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5. Adat value in the death

In Simalungun culture, they devide the death into some groups, they are as the following:

 Matei manorus : died in the 0 – 5 years old.

 Matei dak-danak : died in the 5-12 years old.

 Matei marlajar garama/anak boru : died in the

teenager in 12- 17 years old.

 Matei garama/anak boru : died in the 17-30 years old

and hasn’t got married.

 Matei sari matua : Died in the 30-55 years old, has got

married, has had some children, but none of the

children got married.

 Mater sayur matua : died in the 55-75

years old has got married, has had some children, all

his/her children have got married, and has had some

grand children.

 Matei layur matua

Died in the more than 75 years old has got married, has had some children, all his/her children have got married, has had some grand children and has had great grand children.

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So here some ceremonies that Simalungun society does when they have the culture ceremony of the death:

1. Inform the death news to Sanina and Boru.

2. Inform the death news to Tondong by giving some battles.

3. Inform the death news to all neighbors and other societies.

4. Prepare the place and all things in the dying house.

5. Having short briefing to talk about the death ceremony.

6. Giving the bleach material to Tondong.

7. Giving the bleach material to other families.

8. Having a first dig in the tomb.

9. Making the case to the dying person and dig the tomb by other family.

10. Having discussion with the around society.

11. Ringing the Simalungun Gondrang.

12. Having a traditional dance.

13. Giving salt to the dying person.

14. Hailing the Tondong arriving.

15. Entering the dying person to his/her case.

16. Tondong and other families putting ulos or sarong into the case of the

dying person.

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17. Having lunch together.

18. The death ceremony by all the families and the societies.

19. Having workship.

20. Putting ulos or sarong on the case after the case has closed.

21. Burial ceremony.

22. The ceremony after the burial.

23. Counting the burial’s fee.

24. Dividing the dying person’s things like: heritage, clothes, lands, golds,etc.

25. Closing ceremony.

2.4 Symbols in the Paabingkon ceremony

1. Ulos (sarong)

2. Utte ( Anggir)

3. Dayok nabiatur

4. Pisang na matobu

5. Jewelry

6. Nitak sigabur gabur

7. Demban

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CHAPTER III

THE CEREMONY OF PAABINGKON

3.1 The meaning and procedure and function of paabingkon for simalungun

Paabingkon is a tradition of the Simalungun community, this tradition is also considered a formal tradition. This ceremony is held to welcome new members in the family and validate the child's name to his grandfather (oppung).

Paabingkon is a derivative of the Simalungun culture. But according to

Simalungun culture, Paabingkon is a tradition for the Simalungun community as a formal event. At this event, which is held by father side of the family, as we know that the Batak Simalungun have a patrilineal system. Thus, the father and mother handed over and introduced the child and brought several conditions such as ulos, sarong, to his grandparents and said prayers and hopes. This event was held in honor of grandparents that they already had offspring. Usually this event is attended by big relatives such as: tolu sahundulan elements (uncle, aunt, grandmother, grandfather).

The first Grandchild in the family should be carried out the Paabingkon ceremony,because of 2 aspects,which are:

 In custom aspect

1. Respect for parents is a sign of a complete and complete unity.

2. Surrender of rights and responsibilities.

3. Togetherness begs for blessings on God who entrusts children

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 Faith aspect

That the child in one family is actually a child of God who is entrusted in the lap of the parents, so whatever the name of the child, grandchild, father, mother, grandfather, grandmother's name is equal infront of God. In fact all humanity is a child of God entrusted in this world, and all infrastructure has been prepared.

Does the human still feel that he is the right child of God? Are you orphans or devil children. answer according to our respective religion and faith. If the parents are a place of care for their children. Come so that all parents raise their children according to the wishes of the requester. Shelters must be accountable for their implementation in God. He had paabingkon his child for every family (mother and father) since dirahim mother. Let's make it according to the covenant of the word of God.

This ceremony includes a small Simalungun cultural ceremony, so it only needs the Tolu Sahundulan element to discuss the ceremony, namely: Tondong,

Sanina, Boru. When Tondong had learned information about the Paabingkon ceremony, he would also inform and discuss it with Sanina, Boru, and other families. They will discuss and plan the ceremony to be held. Here are some plans that they will do and discuss:

1. Deciding day/date of the ceremony

2. Deciding traditional foods, ulos and jewelry which should be prepared and

asking the family member who will prepare it.

3. Deciding the family member who will lead the ceremony

4. Making the finance list for that ceremony

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After all those things have been discus well, so each of the family members who has his/her own duties will do it as like have discussed before.

When the day of the ceremony is coming, Tolu Sahundulan elements and other families will come to the performed the ceremony person’s house. The ceremony will be started. The Tolu Sahundulan elements with other family’s member have brought all the things which will need in the ceremony and they will sit down in the prepared room for that ceremony. They will begin the ceremony, the ceremony as the following:

1. Opening pray

This prayer is Lead by the MC (Boru jabu) of this ceremony to say thanks to The Almighty God for every blessing and opportunity that given by our God so this ceremony can be done.

2. The child's parents prepare for all the Paabingkon ceremony needs.

3. Giving Demban tiar

Giving Demban tiar to their parents and other families by saying:

On ma pa / nang napuran hanan hanami ase hita ganupan hanjon

huatas (this is our beautiful and good betel / mother father so that we

will all be good in the future).

4. Manurduk(giving)

After finishing giving betel to his parents / parents then giving

traditional food to the oppung / parents, all the families will sit back to

the first position, the father / mother and the tolu sahundulan element

will continue the ceremony with Manurduk (giving) traditional food

namely :

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 The first traditional food they will give to oppung is a bowl

of Anggir or small fragrant oranges with water saying:

on ma pa anggir /utte pangurasan ase lao namilas namohop han

badanta ase ro sehatna hita hanjon huatas haganupan (this is the

father / mother of orange juice to be bathed by our body so that all

diseases from all our bodies go away).

 The second is to give some Dayok na binatur or chicken

cooked by several spices of simalungun specialties and

rearranged as before by saying:

On ma dayok, the nabinatur songon paraturna manuk on ma

paraturta hanjon huatas (this is the chicken that has been

rearranged like a chicken, this is our future discipline).

 The third is to give Nitak Gabur, rice flour pounded with

fried coconut without oil and brown sugar by saying:

On ma nitak sigabur-gabur / nitak na matobu ase matobu

passarian haganupan

(this is the nitak that is soft / good so that we all have good

fortune).

 The four are giving banana na matobu / a group of bananas

that are still intact by saying:

on ma pisang na sirsir ase ganupan black sirs can be passarian

(this is a complete (whole) banana so that we can all complete / share

the fortune).

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5. Pray together before eating

6. eating together and all these traditional foods will eventually be

enjoyed by all family members.

7. After eating, the mother / father of the child puts his child on a sarong

and a curated ulos prepared for tutua / oppung.

8. Children are handed over to tutua / oppung for paabingkon (lap)

complete with prayers and hopes such as, on ma pa / nang i

paabingkon hanami ma pahoppumu on hunasiam, ijon hanami pe

mamboan parroba dohot ulos simakkat-makkat ase makkat ma tongon

passarianta sonai pe hasehaton na hanjjon huatas.

9. Tutua / oppung welcomes and kisses, pinches affection and talks with

grandchildren, even though the grandchild doesn't understand.

10. Giving and pairing the main jewels, namely silver necklaces (can be

complete rings, earrings, bracelets etc.) and holding the sitolu tuho

parobba from tutua / oppung to his grandson and giving prayers and

hopes.

11. Oppung gives a sum of money to his granddaughter and gives a

message: on sen han oppung dokkon hu bapa / host as it adds nasida

lao manuhor milk snacks and your snacks.

12. The child is returned to his father and mother and sits beside the

grandson's grandparents. Invitation to give gifts to children and say

prayers and advice.

13. Invitation to give gifts to children and say prayers and advice.

14. Closing pray.

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15. Talk to family

3.2 The symbolical meaning of foods and ulos

1. Anggir/utte

It is a small fragrant citrus with some water and a little sad in a bowl. Usually

Simalungun society drink this and wash their face by the water of this Anggir.

Simalungun society believe that this Anggir can clean the person from the wicked evil which follows the person.

2. Dayok na binatur

Dayok nabinatur is a chicken cooked by some cooking spices offered in

Simalungun feast. Culturally the serve of dayok nabinatur is to understand life by the way chicken lives around the human beings, it gives so much lesson to learn such as to protect the generation, cooperative willingness not to be selfish, to a wake man for working in life that all properties owned by chicken . Thus,

Simalungun people understand the meaning of life through applying life of way chicken philosophically.

3. Nitak sigabur-gabur

It is a Simalungun traditional food which made by pounded rice flour with fried coconut without oil and sugar derived from arenga. It tastes sweet and very soft.

So is like the Nitak gabur which is sweet and soft so Simalungun people hope whoever consumes it he/she will have sweet life and good money income.

4. Ulos (sarong)

In Simalungun culture and tradition ulos is the thing which has to be present in every culture ceremony, because according to Simalungun point of

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view, as the general function of sarong to give warm and to protect the users, so this ulos has functions give welfare and blessing to the users. So Simalungun society has some kinds of ulos, they are:

 Ulos Ragi idup

 Ulos Ragi sapot

 Ulos Ragei panei

 Ulos Si ipput ni hirik

 Ulos Batu jala

 Ulos Mangiring

 Ulos Sitolun tuho

 Ulos Hatirongga

 Uloa Tampunei

 Ulos Tapak satur

 Bulang

 Ulos Suri-suri

 Ulos ragi hotang

 Ulos Simakkat- ankkat

 Ulos Sahadat

Ulos that given in this is simakkat-ankkat it means that this ulos called

Ulos lifting degrees namely ulos which often give if Simalungun society have the ceremony of Paabingkon can have his/her success and lifting all diseases.

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5. Jewerly

The jewelry that often give in this ceremony is gold because like a gold which has bright colour, so Simalungun hope that the user will have a bright life and future.

6. Pisang na matobu

A set of banana in Simalungun tradition symbolize wealthy and prosperity,

So the set of banana will be given as desert to all the families,to have a bright future full of wealth and prosperity.

7. Demban tiar

The Simalungun community believes that the Paabingkon ceremony must begin with a temban to appreciate the ancestral values of the ancestors. the function of this branch is to ask permission / blessing to the tutor so that the paabingkon ceremony can be carried out properly and beg for hope that in the future we will be better.

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CHAPTER IV

CONCLUSION AND SUGGESTION

4.1 Conclusion

Paabingkon is a ceremony to bring and surrender children to oppung(grandfather) who do not have a younger sibling(first grandchild). This tradition is carried out by the Simalungun community at this ceremony the father and mother of the child bring their children home to oppung(grandfatger) and bring some traditional food such as anggir, Dayok Nabinatur, Nitak Gabur,

Pisang na matobu and traditional simalungun Demban, Ulos and jewerly. This ceremony is carried out to provide material sacrifice from perseverance carried out responsibly based on the belief that the third party lives perfectly even though the child (baby) does not understand it at the time of implementation. The purpose of this ceremony is to respect one another, love one another, and fear the early gods of all policies, etc. This ceremony cannot be done well thorough the participation of their Tolu Sahundulan elements: Tondong, Sanina, Boru and other family members. So each family members must work together to do this ceremony.

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4.2 SUGGESTION

This paper can be categorized as a cultural study of a certain ethnic group of Batak tribes in term of Simalungun Batak. This paper gives explanation about one of Simalungun culture it is the ceremony of and the goal of this paper so that the readers can understand this ceremony as Simalungun culture heritage. By understanding the cultural values of an ethnic is the way to find out the heritage handed down by old generation to young generation. specifically for the simalungun-putra ethnic group of simalungun-Namarahap simalungun, we need to realize that the simalungun customs and culture are HABONARON DO BONA

(truth is the basis of everything) as a simalungun identity. let's grow and preserve it now through cognitive, affective, physical, (knowing, understanding, doing it).

Thus this paper can be applied as a starting point to dig the cultural heritages from different ethnic groups. It is said like that because this paper has not been fully representing the whole cultural sense of Simalungun ethnic. There are some other values that needed learning academically and culturally. Hopefully, that this paper can be used as one of the references for those who wants to learn about the ceremony of Paabingkon.

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BIBLIOGRAPHY

Kroeber, A. L. and C. Kluckhohn. 1952. Culture: A Critical Review of

Concepts and Definitions. Cambridge, MA: Peabody Museum.

Purba, Juliaman. 20017. Sinalsal Sahap Pakon Aksara Simalungun.

Pematang Si antar: Dewan Pimpinan Pusat Komite Nasional Pemuda

Simalungun Indonesia.

Sinaga, Salmon. 2008. Adat Simalungun. Parhuta Mahujana Simalungun.

St. Drs. Sumbayak Japiten. Refleksi HABONARON DO BONA Dalam

Adat Budaya Simalungun

Benyamin Sipayung as Informan

Krispinus Sipayung as Informan

Hermawaty purba as informan

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APPENDICES

These are the pictures when the family members give betel and symbol namely to family or oppung.

Give Ulos to grandchildren Grandfather gave jewelry to grandchildren

Grandfather kissed grandchildren Grandfather pairs jewelry to grandchildren

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Manurduk humbani bapa pakon inang Paabingkon cucu humbani bapa

Parumaen mambere dembar tiar

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Hjnjjj U

Oppung mangabing pahoppu pakon malas ni Anak mambere demban tiar humbani bapa uhur

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