CHAPTER III: RESEARCH METODOLOGY
4.2 Research Paradigm
4.2.1 The Philosophy and the Local Wisdom
The harmony between nature and everything in it, and the Creator is a unity that can not be separated. Living the values espoused by a group of man and nature (the environment), including an appreciation of the Creator through the local knowledge of the local community is also called the way of life.
Although, the Hindu influence to Karoland at the beginning of the first century believed to be a milestone in the early history of Karoland (from pre-history), which for the first time Pallava script (Wenggi) introduced, even though the language of instruction in the manuscripts in Sanskrit. (Perbegu also called Pemena as religion was evidence of Hindu-Buddhist influence in Haru (Karoland). Since the 5th century the influence of Buddhism to the Archipelago included in Karoland (Haru).
It was clear that the script has been used and taught Until about 1872, in the village district (Deli-Serdang) traditional teachers who taught ―reading‖ and "writing"
in the local language was in the currency of gold, Drahams/dirhams. (This is the evidence to suggest that local wisdom karo culture that included Physician-including
the healing of broken bones have been recorded. The next generation did not have the power to conserve the traditional writings when the West introduced Latin script.
It can be defined as a traditional ritual ceremony organized by the villagers since the first century to the present in the form of relatively fixed manner. The ceremony is conducted by the public because it meets the needs of both individual or group for their lives (Dept.P & K, 1985). Religious ceremony itself is related to the belief system of the community. In this case the Karo ethnic group who call their belief PERBEGU/PEMENA.
Most Karonese live in the Highland and Lowland embraced Islam or Christianity massively after communism was banned in Indonesia. During this period they were accused of having no religion (atheist) and many of them disappeared and the rest should pick a religion Christianity or Islam.
The Karonese Tradition of Treating Bone Fractures has been in practice for hundreds of years. We can see evidence from the following quote: ‖Not much ancient literature that can support when did the Karo writing (script) began to exist or used widely in the Karo land, but there are some love poems, prophecys, poetrys, turi -Turin (fairy tale), mangmang/Tabas (mantra), the book ketabib-an (Book of treatment), lament/moans (bilang-bilang), the book of ermayan/silat (martial arts), as well as the story of the history of the interaction in the form of correspondence between the kingdom of Haru (Karo) with other kingdoms, such as: Johor, Malacca, Portuguese, and Aceh (although not explained what language and script used) were found. (Sembiring, 2008)
Figure 3.1: This is a Script Written in the Language and Writing Karo Although, the influence of Hinduism to Karo at the beginning of the I (first) century believed to be a milestone in the beginning of the history of Karo (out of pre-history), which for the first time the script Pallava (Wenggi) introduced, even though the language preface was in Sanskrit (Pemena as a religion is an evidence of the influence of the Hindu-Buddhist in Haru (Karo)). During the 5th century the influence of Buddhism to the archipelago began including in Karo (Haru).
Another evident that Karonese has been used and taught Up until around 1872, in the dusun district (Deli-Serdang) the traditional teachers who teach reading and "writing" in the local language was still being paid in the currency of gold, draham/dirhams. (This is to show that the Karonese wisdoms including healing of the fractured bone settings have been recorded and the current following generation did not have the power to preserve the writing when the western transcription was introduced by the Dutch. Now we have to record again something that we have lost).
This Traditional rituals can be defined as a ceremony organized by the village community since the first century until now in the form of relatively fixed manner.
The ceremony is practiced by the community because it meets the needs of either individually or groups for their lives (Dept.P & K, 1985). Religious ceremony itself relates to the belief system of a certain community groups. In this case the Karonese ethnic group who called their belief PERBEGU/ OR PEMENA. This ethnic group only embrace Islam or Christian in after Communism was crushed in Indonesia 1965.
During this period of time they would be accused of having no religion therefore they were communist and they were disappearing and never return.
Traditional religious ceremonies intended in this paper is a ceremony associated with traditional beliefs of Karonese called perbegu or pemena. (Begu in Karo language is the spirits when one is dead and it is called Tendi when one is alive) while the guru is a term for someone who are considered to have the expertise doing various practices in traditional beliefs, such as fortune telling, planning ritual, associated with tendi/spirit or supernatural beings, care and healing disease. There are several kinds of guru who are considered to have detailed knowledge depending on various matters and their expertise. In traditional Karonese, the word "guru"/teacher in modern school are people who are considered knowledgeable in modern Bahasa Indonesia. In everyday life there are several designations for types of GURU, such as:
1. The eldest and the youngest Guru.
2. Guru who is an expert in view of the good days with the timing, direction and place.
3. Guru nendung (fortune teller who communicate invisible spirits ) is also known as a
4. Guru Perse perseka-seka, someone who has a whistling sound in the neck as a token of the occult spirit,
5. Guru who can see the invisible spiritsl
6. Guru perjinujung (someone who accompanied and assisted by unseen spirits to carry out healing and ritual ceremonies),
7. Guru Sibaso (someone who can relate to and invite the spirits of the occult to enter the body so possessed and experts in the ceremony of summoning the
spirits of the dead, and invite the spirit to enter the body as a medium (intermediate) to speak with surviving relatives.
8. A Guru who is expert in making someone trance (an expert invited unseen spirits enter the body of another person so as to be possessed),
9. Guru Nabas (an incantation), Guru permang-mang (a person who is an expert in the delivery of prayer through song),
10. Guru pertapa (hermit),
11. Guru pertawar (healing with herbs), with Reviews These GURUs are included
―GURU PERTAWAR PENGGEL‖
12. Guru perbegu Ganjang (custodian of evil spirits), 13. Gurus peraji-aji (expert witchcraft or poison gatherers)
14. Guru baba-baban (talisman experts also called guru perberkaten
15. Guru si majak panteken (experts making pangir/panggir as cure, repellent reinforcements, or as a deterrent, these Guru usually have what is called tungkat angel) (Build 1986).
According to the beliefs of the Karo only those options can be Gurus. The role of a GURU is deemed to have been determined at birth through certain birth signs. Even the role of the Guru is considered since S/he was in the womb of the mother by word of ―dibata mada tenuang‖ or the will of “God the creator”. In this case, the role of the Guru has a destiny of the Almighty. ―Public opinion including the Guru says that a person if the birth process is not privileged, or do not have certain physical characteristics, S/he can not be a Guru of any kind. ― (Build 1986).
In his article titled "De Bataksche Guru" in Mededeelingen van Wege het Nederlandsche Zendelinggenootschap, Neumann (1910) considered as a "collection of information", historian, expert in healing, theologians, economists, and also an
"encyclopaedia" who were wandering in the midst of society. S/He has collected, registered and used some of the knowledge that exist in society.
To perform a ceremony well, a guru must follow certain rules, to clearly demonstrate his ability. He must know how to explain the history of the ritual that is often associated with the origin of the world. He must know which plants are required to carry out a ceremony or to be the ingredient of the medicine and he must explain the actions and spells to the other participants, S/He also is the custodian of the old stories, traditions and myths which is a treasure trove of Karo literary(Ginting, 1986).
All healing gurus always start the mantra by saying
―Bissmillahirrahmanirrahim‖ and usually they do not eat pork. Methodology is a framework (quotation definition) in documentation of Etnography research methods.
Etnography is a description of the life of the tribes who lived and still live since the ancestors until today. Object ethnographic study is people living tradition since the days of the ancestors and engaged in current developments in accordance with the times. In this documentation Traditional Fractured Bone Setting is masyarakan Karo tribe who historically cecara living today under the influence and development of science and technology.
When conducting research, for six months the researchers lived with the people even if the researcher does speakers aslai Karo language. The aim is that the method that goes ethnogaphy can be done efficiently, effectively obtaining speakers and actors viewpoint Traditional Fractured Bone Setting. Participation is done through observation and interviews and perform rituals that are required in the life of Karonese.
Traditional Fractured Bone Setting oral tradition, which is a special form of language that is used by guru pertawar penggel, the majority of ethnic karo
vocabulary derived from herbs found in the rain forest in the area. The oral tradition is part of the copyright and literature inventory that has long lived in the tradition of a society, people who have known both written and yet, in this case Karo society of his time had been documented drug-obatanya in language and writing Karo.
This research is a qualitative study using ethnography Definition to perform textual analysis of Traditional Fractured Bone Setting this research data is a recording of medical tradition, data in the form of oral speech is the main data that became the focus of the analysis. Data collected through interviews and observations. In collecting the data, researchers serve as a key instrument. It is also used observation guide, the guide of electronic recording devices in data retrieval.
Based on the results of the research, it is recommended the following: the semi oral tradition ―Traditional Fractured Bone Setting‖ used as a means of education as a document to determine the policy preservation of culture, as a strategy policies to develop the soft skills, and as basic ideas to find new ideas for further research. In this case the pictures of the herbs will be included as the material for the interviews, The interviews transcribed into text as the data source for the study entitled:
Documentation of Traditional Karonese Medical Text on Fractured Bone Setting.