Semiotics Analysis Of Rumah Adat Bolon Batak Toba
Wenny A. Hutahaean
abstract
Semiotics Culture is the entire way of life for a group of people ( including both material and symbolic elements ). It has been existed since long time ago. Rumah bolon is one of Toba Batak culture in Samosir Island, North Sumatra .Rumah bolon very important to conserve and value preserve it beauty of culture which is drawn in symbols decorated in Rumah Bolon. This is a descriptive qualitative research done by observation, interviews some elders, and alsa by doing library research . Every symbols of rumah bolon Toba Batak has symbols different meaning. There are 19 symbols found in Rumah Bolon and analyzed by Dyadic and Triadic sign . The symbol of Hoda-hoda meanings the greatness, Boraspati meanings blessing and wealth, Sijonggi meanings virility, Adep- adep and meanings ferility and wealth, Desa Na Ualu meanings strength, Mata Niari meanings strength, Hariara Sondung meanings blessed, Silitong meanings powerful, Simarogung- ogung meanings glory and prosperity, Simeol- meol meanings joy and beauty, Dalihan Natolu meanings respectful, Ipon- ipon meanings beauty enhancer, Iran- iran meanings beautiful and wise, Sitogan meanings attitude, Sitompi and meaning is love, Ulung Paung meanings strength, Singa- singa meanings justice and truth, Gajah Dompak meanings truth, Jengger meanings rejection and safety.all this symbols are realeted a Culture of rumah adat Bolon Batak Toba and the social life in Bataknese ethnic society .
Keywords : Semiotics Culture, Rumah bolon
1. Introduction
Language is the human capacity for acquiring and using complete system communication and language is any specific example of such a system. Language is a patterned systems of arbitrary sound signals, characteristed by structured dependence, creativity, displacement, duality, and cultural transmission. In human language, the symbols are most arbitrary, and the systems has to be paintstakingly transmitted from one generation to another. Linguistics is a scientific study of language. Besides communication with language, humans can communicate with symbols and signs. Words are linguistic sign, similar in certsin respects to natural and conventioanl signs. Words ‘have meanings’ but rather are capable of conveying meanings to those who can perceive, identify, and interpret. Words go together to form sentences which in turn are capable of conveying meaning, the meanings of the individual words and the meaning that comes from the relation of these words to one other. In communication, the people mostly use a mouth to produce a sound unless for a unperfect man that is communicative by body language. Painting picture always as a form of communication, a symbol which is directed to other people. Why does it called as a picture , even it contains with message or communities something which is not written. Sometimes studying English need to see pictures the scientists believe that writing comes from pictures. Symbols are signs where the relation between signifier and signified is purely conventional and culturally specific most words. Everyone often communicates by very using sign or symbols. Symbol can not be separated from human life, it is important because it has many profit in human social life. Umberto Eco ( 1984 : 132 ) states that signs and symbols are messages, people often communicate by using sign. In Batak culture, it was founded so many symbols and the meaning especially in Tobanese Batak Culture. The one of rumah adat bolon, rumah bolon is a traditioanal Toba Batak house. Rumah bolon is symbol of identfy of Batak people who live in North Sumatra. In rumah bolon many symbol have meanings differential. Some people have problems to understand a symbols or sign as found in rumah bolon. In this thesis, the writer is eager to analyze realize rumah bolon symbols and its meaning in rumah bolon. In rumah bolon, there are a few symbols with different meanings. The writer is interested to analyze rumah adat bolon Batak Toba symbols, because they have separate meanings.
By considering many things that can be analyzed through semiotics, the writer will specify analysis especially rumah bolon symbols. It takes some of symbols rumah bolon from internet and Library. The writer analyzes symbols of rumah bolon because she wants to know the meaning symbols in rumah adat bolon Batak Toba
The objective of the analysis are as follow : 1. To find out symbols and the meaning in rumah bolon. 2. To find out The realization of meaning of symbol.
This research is intended to describe the meaning of semiotics and the meaning of rumah bolon symbols in rumah bolon. Result of from it is research, there must be some significances : 1. to mention one of the culture as found in rumah adat bolon Batak Toba 2. to enrich students cultural knowledge by learning the meaning symbols of rumah bolon. 3. Another study of perspective in Semiotics. Study 4. For futher research to how know to do research semiotics. Semiotics In general, semiotics is usually defined as a general philosophical theory dealing with the production of signs and symbols as part of code systems which are used to communicate information. Semiotics includes visual and verbal as well as tactile and olfactory signs ( all signs or signals which are accessible to and cab be perceived by all our sense ) as they from code systems which systematically communicate information or messages in literary every of human behavior and enterpise.
The Meaning of the Semiotics Morris ( 1972 ) : ”Semiotics is science about sign, and for human and animals,related with a spesial language or not, containing truth substance or mistake, according to or inappropriate, having the character of fair or not. According to Saussure (in Gordan Senosson,in trasti). One of its reputed initiators,semiotics was to study the life of sign in society”, and at second mythical founding-father, Charles Sender Pierce, as well as his forerunner Jhon Locke, convinced of semiotics as being the doctrine of sign. Letter in life,however,pierce comes to prefer the wider term ”meditation” as a description of the subject matter of semiotics. In semiotics theories Lamke defines semiotics as the theory of the production and interpretation of meaning. Doyle in Malmkjaer’s linguistic enyclopedia (1991:257) says, semiotics allows us to study the technical systems of communication using non linguistics signals ; to study the technical systems of communication using non linguistics signals;to study social communication and also can be used to study sign in the arts and in the litarature. Within the 16 discussion, semiotics is viewed as the study of signs and the ways in which sign systems convey (and are used to convey) meaning. Seitter in Greag’s book (1985:7) uses to joke that semiotics tells us thing we already know in a language we will never understand. Seitter explain further that semiotics first asks how meaning in created, rather than what the meaning is. Many semiotics try to define their”semiotics : based on the two founders of semiotics : Pierce (1839-1914) an American philosopher and a Swiss linguist, Sousure (1857-1913). Eco (1985:28) defines semiotics as a discipline concern with everything that can be taken as a sign. A sign, he argues, is everything which can be taken as significantly substituting for something else. Since semiotics is interested in finding rules and regularities, it types to describe these phenomena as generic function in some kind of system. But it must be admitted that these generic function are modified by the context in which they appear. Therefore, semiotics is not only called upon to describe similarities and dissimilarities between diffrent ways of conveying signification. But equally the different ways in which several system of signification collaborate at the transmission of meaning (spoken and written language, gestures and facial expression during a chat or as part of theater representation or a film ; that which may conveying by new media such as the computer,etc). In contras to the abstract approach characterizing earlier semiotics culture books at similarities and convergences between different system of signification in historical exiting cultures. Clark ( 1994:2 ) states that the exchange of messages between and among human being is known as communication. It means that nonverbal communication : facial expressions, gestures, postures, body movement, attire, grooming-contribute greatly to the mea ning of message. But we must remember that cultural and environmental differences often determine how this non verbal message wiil be interpreted. According to Alder ( 1983 ) there are five factors that cause us to interpreted an event namely : 1. Past Experience. What meaning have similiar events held? If for instance, we’ve been gouged by landlords. In the past, we might be skeptical about an apartment manager careful house keeping will assure the Ref und of our cleaning deposit. 2. Assumption About Human Behavior. A people do as little work as possible, ”in spite of their mistakes,people generally do the best they can”. Belief like these shape the way we interpret another action, assurance that 3. Expectation. Anticipation shapes interpretation if we imagine our boss is unhappy with us, we’ll probably fell threatened by a request to see me in my office Monday morning. On the other hand if we imagine that our work will be rewarded, our weekend will be filled with pleasant anticipation of a reward from the boss. 4. Knowledge. If we know a friend has just been jilted by a lover or fired from a job, we’ll interpret his behavior differently than if we were unaware of what happened. If we know an instructor is rude to all students, then we won’t be likely to take such remark personally. 5. Personal Moods. When we are feeling in secure the world is a diffrent place than when we are confident. The same goes for happiness and sadness or any other opposing emotions. The way we feel determines how we’ll interpret events. So it is acceptable if we want to use gestures as a means of communication. Nonverbal communication ; facial expression, ges, posture, body movements,etc. need our ability, as users to identify and find out what is happening. We must be able to recognize it, verbalize it.In this case, gestures addres the imagination and the sense instead of addresing the mind.
Current Application of Semiotics Application of semiotics include : methdology, the analysis of text, ergonomic design, literary criticism, appreciation of audio and visual media and semiotics method. It represent a methodology the analyis of texts regardless of the medium in which it is presented. For these purposes, ”text” is any message preserved in a form whose existence is independent of both sender and receiver. It can improve ergonomic design in situations where it is important to ensure that human beings can interact more effectively with their environments, whether it be on large scale, as inarchitecture, or on small scale,such as the configuration of instrumentation for human use. In some countries, its role is limited to literary criticism and appreciation of audio and visual media, but this narrow focus can inhibit a more general study of the social and political forces shaping how different media are used and their dynamic status within modern culture. Issues of techonological determinism in the choice of media and the design of communication strategies assume new importance in this age of mass media. The use of semiotics methods to reveal different levels of meaning and sometimes, hidden motivations has led Yale’s Harold Bloom todemonise elements of the subject as Marxist, Nihilist, ( critical discourses in Postmodernism and deconstruction in Post-structuralism ). Publication of research is both in dedicated journals such as Sign Systems Studies, established by Juri Lotman and published by Tartu University Press:Semiotica, founded by Thomas A. Sebeok and published by Mouton De Gruyter : Zeitschrift fur Semiotik ; European Journal of Semiotics; Versus (founded and directed by Umberto Eco ), et al ; The American Journal of Semiotics ; and as articles accepted in periodicals of other disciplines, especially journals oriented toward philoshopy and cultural criticism. The major semiotics book series ”Semiotics, Communication, Cognition”, published by De Gruyter Mouten ( series editors Paul Cobley and Kalevi Kull ) replace former “Approaches to Semiotics” ( over 120 volumes ) and “Approaches to Applied Semiotics” ( series editor Thomas A.Sebeok ). Since 1980 the Semiotic Society of America has produced an annual conference series : Semiotic Society of America.
The Branches of Semiotics Semiotics has sprouted a number of subfields, the branches of semiotics including : biosemetics, cognitive semiotics, computational semiotics, cultural and literary semiotics, design semiotics or product semiotics, music semiology, organisational semiotics, and social semiotics. Biosemetics is the study of semiotic processes at all levels of biology, or a semiotic study of living systems. Cognitive Semiotics is the study of meaning-making by employing and integrating methods and theories developed in the cognitive sciences. This involves conceptual and textual analyis as well as experimental investigations. Cognitive semiotics was initially developed at the Center for Semiotics. Computational semiotics attempts to engineer the process of semiosis, say in the study of and design for Human-Computer Interaction or to mimic aspects of human cognition through artificial intelligence and knowledge representation. Cultural and literary semiotics examines the literary world, the visual media, the mass media, and advertising in the work of writers such as Roland Barthes, Marcel Danesi, and Juri Lotman ( e.g., Tartu-Moscow Semiotic School ). Design Semiotics or Product Semiotics is the study of the use of sign in the design of physical products. Introduced by Rune Mono while teaching Industrial Design at the Institute of Design, Umea University, Sweden. Law and Semiotics. One of the more accomplished publications in this field is the International Journal for the Semiotics of Law .In Music semiology ” There are strong arguments that music inhabits a semiological realm which, on both ontogenetic and phylogenetic levels, has developmental priority over verbal language. ’( Middleton 1990: 172 . Organisational semiotics is the study of semiotics processes in organizations. ( with strong ties to Computational semiotics and Human-Computer ). Social semiotics expands the interpretable landscape to include all cultural codes, such as in slang, fashion, and advertising. See the work of Roland Barthes, Michael Halliday, Bob Hodge, and Christian Metz.
Pictoral Semiotics Pictoral Semiotics is intimately connected to art history and theory. It has gone beyond them both in at least one fundamental way, however. While art history has limited its visual analysis to a small number of pictures which qualify as “pictoral semiotics has focused on the porperties of pictures more generally. This break from traditional art history and theory as well as from other major streams of semiotics analysis laeves open a wide variety of posibilities for pictorial semiotics. Some influences have been drawn from phenomenological analysis,cognitive psychology, and structuralist and cognitivist linguistics, and visual anthropology / sociology.
Symbol Symbol is the sign which show the natural relationship between signifier and signified. The relation base on convention of society. Base on interpretant, sign is divided into rheme,dicent sign or dicisign and argument. Rheme is sign which enable for people to interpret based on the choice. Dicent sign or Dicisign is the sign according to the fact. While, Argument is who directly give the reason about something. In studying about semiotics, there are several theories can be learned. In this case the writer prefers to take a little about the theory Umberto Eco he say that sign is everything which can be taken as significantly substituting for something else. Umberto Eco make example of symbol system in water dam phenomena. Eco see when the water is fulfill the dam, there signal or active censor like lamp signal to show the increase and decrease the water in dam. Active censor is a symbol and the function is to deliver a message to the dam operator. The content of the message is “the water has over limited”. The respond of the dam operator produce the action like open some water door so that the water can flow and the dam will not collapse. From this case, Eco found that to read a symbol or message we must pay attention to the symbol systems which related, that is : 1. Object ( water debit ) 2. Symbol/sign ( active censor,lamp signal ) 3. Respond ( dam operator ) 4. Rule ( systems ). The fourth elements above work because there is a systems ( rule ) which connected the elements. From the explanation above, we can see that people do not communicate by language only but by using symbols help people to send some message.
Symbolic and semiotics are the same also for Cassirer ( The Philosophy of Symbolic Forms,1923 ). Science does not mirror the structure of being the fundamental concepts of each science, the instruments with which it propounds its questions and formulates its solutions, are regarded no longer as passive images of something but as symbols created by the intellect itself
Sign Sign is something that can be intreprted as having a meaning, which is something other than itself, and which is therefore able to communicate information to the one interpreting or decoding the sign. Signs can work through any of the senses, visul, auditory, tactile, factory or taste, and their meaning can be intentional such as a word uttered with a specific meaning, or unintentioanal such as symptom being a sign of a particular medical condition. Sign is also a meaningful unit which is interpreted as “ standing for “ something other than itself. Sign are found in the physical form of words, images, sounds, acts or objects ( this physical form is sometimes known as the sign vehicle ). Sign have no intrinsic meaning and become signs only when sign users invest them with meaning with reference to a recognized code.
Dyadic Sign Sign is composed of the signifier ( significant ), and the signified (signifie). These cannot be sign conceptualized as seperate entities but rather as a mapping from significant differences in sound to potential ( correct) differential denotation. The Saussurean sign exists only at level of the synchronic system, in which signs are defined by their relative and hierarchical privileges of co-occurrence. It is thus a commen misreading of Saussure to take signifiers to be anything one could speak, and signifieds as things in the world. In fact, the relationship of language to parole ( or speech-in-context ) is and always has been a theoretical problem for linguistics ( cf.Roman Jakobson’s famous essay “Closing Statement : Linguistics and Poetics”et all ). For example
SIGN
SIGNIFIER SIGNIFIED
(HODA-HODA) (GREATNESS)
The Triadic Sign A sign something which depends on an object in a way that enables ( and,in a sense,determines ) an interpretation, an interpretant, to depend on the object as the sign depends on the object. The interpretant,then,is a further signs. The process,called semiosis, is irreducibly triadic, Peirce held, and is logically structured to perpetuate itself. It is what defines sign, object, and interpretant in general. As Jean-Jacques Nattiez ( 1990:7 ) put it, ”the process of refering effected by the sign is infinite. ( Note also that Peirce used the word ) ”determine” in the sense not of strict determinism,but of effectiveness that can vary like an influence ). According to Nattiez ( 1990:7 ),writing with Jean Molino, the tripartite definition of sign, object, and interpretant is based on the “trace” or neutral level,Saussure’s “sound- image” ( or “signified”,thus Peirce’s “repsentamen” ). Thus, ’a symbolic form...is not some ‘intermediary’ in process of ‘communication’ that transmits the meaning intended by the author to the audience ; it is instead the result of complex process of creation ( the poeitic process ) that has to do with the form as well as the content of the work ; it is also the point of departure for complex process of reception ( the esthesic process that reconstructs a message” ). Molino’s and Nattiez’s diagram: Poietic Process Esthesic Process “Producer” Trace Receiver ( Nattiez 1990:17 )
The Ontological Triad The phenomena of sign or a picture is not as they manifest themselves to external perception, but as they appear to the mind while the phenomena can be devided into three categories : 1. First Phenomena It is the mode of being of that it is positively and without reference to anything outside itself, ”a quality,” unpresentable a kind “feeling” without recognition or analysis. 2. Second Phenomena It is the mode of being of what which is as it is ”relative” to something outside itself”, an experience, a kind of a fact, an extent Phenomena.
Cultural Semiotics It is mode of being of that which puts in to relation between two entires, a triadic relation existing between Semiotics Culture is the entire way of life for a group of people ( including both material and symbolic elements ). It has been existed at long time. Every Countries has some of unique culture. Culture also play roles in a country because it can unite all of differences in a country. Sociologists see culture as consisting of two different categories and: material culture ( any physical object to which we give social meaning ) symbolic culture (the ideas associated with a cultural group,such as tools, machines utensils, buildings, and artwork. Symbolic Culture includes ways of thingking (beliefs, values, and assumptions ) and ways of behaving ( norms,interactions,and communication ). Semiotics of Culture( Ikegami, 1985 ; Lamb,1984 ; Kelkar,1984 ) is just particularly to explain sytems of sign that existed in society of culture certainly. It was be known that society a social creature has a culture systems certainly who stayed in and respected. In this case the writer prefers to analyze semiotics in culture because it has meaningful, for example of culture is Batak Culture. Batak Society’s Culture is one of the famous culture which is never separated from Indonesia’s culture.There are differences that differentiate Batak Society from other society in Indonesia either in the world that are the unique of languages, kind of dances and also some of house traditional examples Rumah adat Bolon. That is very familiar in Indonesia because it has a few of unique symbols.
Ethnolinguistics Ethnolinguistics someties called cultural linguistics is a field of linguistics which a studies the relationship between language and culture, and the way diffrent ethnic groups perceive the world. It is the combination between ethonology and linguistics. The former refers to the way of life of an entire community, all the characteristics which distinguish one community from the other. These charateristics make the cultural aspects of community or society. According to Dell Hymes (1975:2) Ethnolinguistics the culturally significant arrangement or productive statements about the relevant relationships among locally defined categories and contexts ( of objects and events ) within a given social matrix.
History of Rumah Bolon A long time ago, in Toba Batak rumah bolon is home to thirteen kings who live in Sumatra Utara. Ranjiman King, Nagaraja King, Batiran King, Bakkaraja King, Baringin King, Bonabatu King, Rajaulan King, Atian King, Hormabulan King, Raondop King, Rahalim King, Karel King, and Mogom King. There are two kinds of Batak Traditional houses, the house and sopo. The house was used as the residence building. The construction of the house is highly intricate because it uses only pins and ropes, without nail and bolt. Additionally, the house construction requires wood with certain specification in large quantities. This particular house bolon is approximately 9,5 x 15 meters in size, almost twice the size of a normal house. The idea of development of this house was to conserve the almost extinct original houses remaining in Batak due to abandoment and or lack of proper preservation. The typical characteristic of house is the walls richly decorated with carving (gorga). Apart from as the decoration, gorga has both philosophical and religues values. The lion figures on the left, the jenggar on the right, as well as the ulupaung were made to provide comfort for the occupants. The breasts stand as symbol of fertility ( hagabean ), the lizard ( boraspati ) as symbol of wisdom and wealth, the same applies to the symetrical coiled ( sulur ) gorga. The space beneath a house ( tombara ) is used as a pen for livestock, wood anf everyday equipment storage, as well as space for weaving ulos. The middle part is the place of residence. This part is not separated into compartments and it does not have a mattress, so members of the family sleep on mats which work as both pads and partition deviding one family from another. This residence part of the house also function as a kitchen where all members of the two or three families cook their meals using a traditional stove-tungku ( tataring ). On top of each of the tungku is a para-para, which is a place to keep kitchen utensils and equipments.
Culture of Rumah bolon Culture refers to the cummulative deposit of knowledge, experience, beliefs, values, attitudes, meanings, hierarchies, religion, notions of time, roles, spatial relations, concepts of universe and material objects and possessions acquired by a group of people in the course of generations through individual and group striving. Rumah bolon is one of Toba Batak culture in Sumatra Utara.Rumah bolon very important to conserve and value preserve it beauty.
Rumah Bolon
The map of research :
Bolon is a custom Houses Batak tribe in Indonesia. Rumah bolon comes from North Sumatra. Rumah bolon is a symbol of the identity of the Batak people who live in North Sumatra. A long time ago, in Toba Batak rumah bolon is home to 13 kings who lived in Sumatra Utara. Ranjinman King, Nagaraja King, Batiran King, Bakkaraja King, Baringin King, Bonabatu King, Rajaulan King, Atian King, Hormabulan King, Raondop King, Rahalim King, Karel King, and Mogam King. Some types of traditional house of the community in Batak, they are : Toba Batak rumah bolon, Simalungun rumah bolon, Karo rumah bolon, Mandailing rumah bolon, Pakpak rumah bolon, Angkola rumah bolon. Each home has a trademark respectively. Rumah bolon current amount is not too much so that some kind of home Bolon even harder to find. Currently, rumah bolon is one of the attractions in North Sumatra. Rumah bolon is one of Indonesian culture that must be preserved.
Symbols of Rumah bolon Rumah bolon has a few of symbols and the meaning of symbols, they are : 1. Hoda-hoda Ornaments or carving in the form of animals (horses) that is being ridden by a person and the other was holding the reins of a horse standing beside. This Ornaments is painte, asd there, and some are carved on the front and side walls of the left and right of the house or sopo, a portrait of the indigenous party atmosphere that is a party Mangaliat Horbo (big party). Given this engraving means the homeowner has the right to implement a large party. In a symbolic meaning as a symbol of greatness. 2. Boraspati A lizard / lizard body stripes (stripes) and a forked tail. Boraspati also called Bujonggir, Toba Batak people consider that bujonggir is the oldest animal because it has the signs of upcoming events through motion or by voice, because the human being is considered as a patron, then bujonggir its name to Ni Boraspati Tano (soil fertility god) and A force for human protection from angry danger, giving blessings and wealth to humans. 3. Sijonggi Coat a bull called Sijonggi. Jonggi is so often used symbol of virility in men's names because regarded as a symbol of courage. 4. Adep-adep Adep-adep or female milk, milk is considered as a symbol of fertility and wealth, and often created as a symbol of motherhood ( inanta parsonduk ) which means compassionate and merciful. 5. Desa Na Ualu The village is a symbol Na Ualu astrology to determine when best for you to work as as the season comes down to the rice fields, fishing and others. Traditional house of Batak Toba By Village Na Ualu mounted on the end wall of the right and left. 6. Mata Niari Mata Niari (the sun) as a symbol of life and a source of strength for the decisive way the world lives, so often called the Ancient humans.
7. Hariara Sondung Hariara Sondung in the sky symbolizes the human birth to this world as a human being blessed by God, so man must fear his God as creator of heaven and earth. 8. Silitong Wata means whirlpool, which symbolize powerful force that can protect humans from harm. 9. Simarogung-ogung Is regarded as a party symbol and symbolizes glory and the prosperity. 10. Simeol-meol This symbol describe the joy and add the beauty of a building ( traditional house ) so the placement is free. 11. Dalihan Natolu Dalihan tolu public relations is always governed by custom. Dalihan Tolu symbolizes that home owners always respectful to the hula-hula, be persuaded to Boru and caution against dongan sabutuha. 12. Ipon-Ipon Ipon-Ipon form a half-circle, triangle and tendril-sulur.Painting symbolizes beauty enhancer. 13. Iran-iran Iran is a kind of sweetener of human face in order to look more beautiful and wise, which symbolizes the symbol of beauty. 14. Sitogan Togan is a closed box made of silver or gold as a leaf, betel, areca nut, gambier, tobacco and lime. Describe as an advisor for homeowners to eliminate proud and arrogant attitude toward others and society. 15. Sitompi Similar tool to bind the neck buffalo used for plow rice fields. Sitompi symbolize love one another in order to live ( the symbol of cultural attachment ). 16. Ulung Paung Paung accomplished symbolizes a force to protect the household against evil spirits from entering through the door of the house. 17. Singa-singa The lion symbolizes the law of justice and truth. 18. Gajah Dompak Symbolizes truth in the sense that people should know the true law is the law handed down by God Almighty. 19. Jengger Symbolizes the rejection of all kinds of evil, so that the occupants safe.
2.The Research Design A research design will typically include how design will typically include how data is to be collected. This research is conducted by using descrptive qualitative method. Descriptive is a scientific method which involves observising and describing the behavior of subject without influencing it any way. Descriptive it is done with a consideration that the purpose of this research is to describe about semiotics especially symbols in rumah bolon. By using this method, the data was analyzed by describing the meaning of symbols in rumah bolon. Steven J.Taylor ( 1984 : 5 ) states that Qualitative method is develop concepts, insights, and understanding from patterns in the data, rather than collecting data to assess preconceived models, hypotheses, or theories.
Data Resources The data of the name are symbols in rumah bolon. They are : Hoda-hoda, Boraspati, Sijonggi, Adep-adep, Desa na ualu, Mata niari, Hariara sondung dilangit, Silitong, Simarogung-ogung, Simeol-meol, Dalihan natolu, Ipon-ipon, Iran-iran, Sitogan, Sitompi, Ulung paung, Singa-singa, Gajah dompak, Jengger.
The Technique for Analyzing The Data In analyzing the data,the writer uses these following steps. 1. Identifying the symbols of rumah bolon. 2. Interpreting the meaning of the symbols in the rumah bolon. 3. Concluding the finding.
The Data As stated in the previous chapter, the data of this research are symbol of rumah adat bolon Batak Toba collected from books of Batak Toba culture, internet and the source, the writer made direct research to Samosir, North Sumatra to find from the society The symbols research of rumah adat bolon Batak Toba consits of nineteen symbols, namely : 1. Hoda- hoda 2. Boraspati 3. Sjonggi 4. Adep- adep 5. Desa Na Ualu 6. Mata Niari 7. Hariara Sondung 8. Silitong 9. Simarogung – ogung 10. Simeol- meol 11. Dalihan Natolu 12. Ipon- ipon 13. Iran- iran 14. Sitogan 15. Sitompi 16. Ulung Paung 17. Singa- singa 18. Gajah Dompak 19. Jengger
4. Data Analysis
1. Hoda-hoda
SIGN
OBJECT
( RUMAH ADAT BOLON
INTERPRETATION
( GREATNESS )
The picture is a motif of Hoda- hoda in rumah adat bolon Batak Toba. This is a symbol of Hoda- hoda. It means greatness. Theses carving of animal are being ridden by person and other are holding the reins of horse standing beside. This ornaments are picture in there and some are caved on the front and side walls of the left and right of the house or sopo, a potrait of the indigeneous it is a party Mangaliat Horbo ( big party ). The symbol meanings a symbol of greatness. At the time there was no any transportation. The society uses Hoda-hoda as transportation.
2. Boraspati SIGN
INTERPRETAtION
( BLESSING AND WEALTH )
OBJECT
( RUMAH ADAT BOLON )
The picture is a motif of Boraspati in rumah adat bolon Batak Toba. This is a symbol of Boraspati. It means blessing and wealth. Boraspati it means a lizard. Boraspati also called Bujonggir, Toba Batak people consider it bujonggir is the oldest animal. Because it has the signs of upcoming events through by voice, because the human being considered as a patron from angry danger.
3. Sijonggi SIGN
INTERPRETATION
( COURAGE )
OBJECT
( RUMAH ADAT BOLON )
The picture is a motif of Sijonggi in rumah adat bolon Batak Toba. This is a symbol of Sijonggi. It means courage. Coat a bull called Sijonggi. Jonggi is so often symbol of virility it man’s name because regarded as a symbol of courage.
4. Adep – adep SIGN
INTERPRETATION
( FERTILITY AND WEALTH )
OBJECT
( RUMAH ADAT BOLON )
The picture is a motif of Adep – adep in rumah adat bolon Batak Toba. This is a symbol of Adep – adep. It means Fertility and Wealth. Adep – adep or female milk, milk considered as a symbol of fertility and wealth, and often created as symbol of motherhood ( inanta parsonduk ) which means compassionte and merciful.
5. Desa Na Ualu
SIGN
INTERPRETATION
( TRUTH AND STRENGTH )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Desa Na Ualu in rumah adat bolon Batak Toba. This is a symbol of Desa Na Ualu. It means Truth and Strength. Desa Na Ualu or village, astorology to determine when best for you to work as the season comes down to the rice fields , fishing, and others. Traditional house of Toba Batak by Desa Na Ualu mounted on the end of the right and left.
6. Mata Niari SIGN
INTERPRETATION
( LIFE AND STRENGTH )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Mata Niari in rumah adat bolon Batak Toba. This a symbol of Mata Niari. It meaning Life and Strength. Mata Niari ( sun ) as a symbol of life and sorce of strength for decivise way the world lives, so often called the ancient humans.
7. Hariara Sondung
SIGN
INTERPRETATION
( BLESSING )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Hariara Sondung in rumah adat bolon Batak Toba. This is a symbol of Hariara Sondung. It means Blessing. Hariara sondung in the sky symbolize the human birth to this world human being blessed by God, so man must fear his God as creator of heaven and earth.
8. Silitong SIGN
INTERPRETATION
( POWERFUL )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Silitong in rumah adat bolon Batak Toba. This is a symbol of Silitong. It means Powerful. Silotong or Wata means whirlpool, which symbolize powerful force that can protect humans from harm.
9. Simarogung- ogung SIGN
INTERPRETATION
( GLORY AND BEAUTY )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Simarogung- ogung in rumah adat bolon Batak Toba. This is a symbol of Simarogung- ogung. It means Glory and Prosperity. Simarogung- ogung is regarded a party symbol. The society Toba Batak symbolize Glory and Prosperity.
10. Simeol- meol SIGN
INTERPRETA TION
( JOY AND BEAUTY )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Simeol – meol in rumah adat bolon Batak Toba. This is a symbol of Simeol – meol. It meaning Joy and Beauty. Simeol – meol is the symbol describe the joy and add the beauty of a building ( traditional house ) so the placement is free.
11. Dalihan Natolu
SIGN
INTERPRETATION
( RESPECTFUL )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Dalihan Natolu in rumah adat bolon Batak Toba. This is a symbol Dalihan Natolu. It means Respectful. Dalihan Natolu public relation is always governed by custom. Dalihan Natolu symbolize that home owners always respectful to hula- hula, be persuaded to Boru and caution against dongan sabutuha.
12. Ipon – ipon SIGN
INTERPRETATION
( BEAUTY ENHANCER )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Ipon- ipon in rumah adat bolon Batak Toba. This is a symbol of Ipon – ipon. It meaning Beauty enhancer.
13. Iran – iran
SIGN
INTERPRETATION
( BEAUTIFUL AND WISE )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Iran – iran in rumah adat bolon Batak Toba. This is a symbol Iran – iran. It means Beautiful and Wise. Iran is a kind of sweetner of human face in order to look more beautiful and wise. The symbol of beautiful and wise. 14. Sitogan
SIGN
INTERPRETATION
( ATTITUDE )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Sitogan in rumah adat bolon Batak Toba. This is a symbol of Sitogan. It means Attitude. Togan is a closed box made of silver or gold as a leaf, areca nut, gambier, tobacco and lime. This picture describe symbolize as advisor for homeowners to eliminate proud and arrogant toward others and society.
15. Sitompi
SIGN
INTERPRETATION
( CULTURAL ATTCHMENT )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Sitompi in rumah adat bolon Batak Toba. This is a symbol of Sitompi. It means Cultural attachment. Similar tool to bind the neck buffalo used for plow rice fields. Sitompi symbolize love one another in order to live ( the symbol of cultural attachment ).
16. Ulu Paung SIGN
INTERPRETATION
( STRENGTH )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Ulu paung in rumah adat bolon Batak Toba. This is a symbol of Ulu Paung. It means Strength. Ulung Paung accomplished symbolizes a force to protect the household againstn evil sprit from entering through to door of the house.
17. Singa- singa SIGN
INTERPRETATION
( JUSTICE AND TRUTH )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Singa-singa in rumah adat bolon Batak Toba. This is a symbol of Singa – singa.It means Justice and Truth. Singa – singa or lion to Toba Batak society is the symbolize justice and truth.
18. Gajah Dompak
SIGN ;
INTERPRETATION
(TRUTH )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Gajah Dompak in rumah bolon Batak Toba. This is a symbol of Gajah Dompak.It means Truth. Gajah Dompak symbolizes truth in the sense it people should know the true law is the la handed down by God Almighty.
19. Jengger SIGN
INTERPRETATION
( REJECTION AND SAFETY )
OBJECT
( RUMAH ADAT BOLON )
This is a motif of Jengger in rumah adat bolon Batak Toba. This is a symbol of Jengger. It means Rejection and Safety. ss is symbolizes the rejection of all kinds of evil, so that the occupants safety.
4. Conclusions After analyzing of are symbols in rumah bolon Toba Batak. The writer makes some conclusions, namely : 1. Every symbols of rumah bolon Toba Batak has symbols different meaning. The symbol of Hoda-hoda meanings the greatness, Boraspati meanings blessing and wealth, Sijonggi meanings virility, Adep- adep and meanings ferility and wealth, Desa Na Ualu meanings strength, Mata Niari meanings strength, Hariara Sondung meanings blessed, Silitong meanings powerful, Simarogung- ogung meanings glory and prosperity, Simeol- meol meanings joy and beauty, Dalihan Natolu meanings respectful, Ipon- ipon meanings beauty enhancer, Iran- iran meanings beautiful and wise, Sitogan meanings attitude, Sitompi and meaning is love, Ulung Paung meanings strength, Singa- singa meanings justice and truth, Gajah Dompak meanings truth, Jengger meanings rejection and safety. 2. all this symbols are realeted a Culture of rumah adat Bolon Batak Toba and the social life in society.
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