A BRIEF DESCRIPTION OF CAWIR METUA CEREMONY IN BATAK KARO SOCIETY
A PAPER
BY
FRANSISKA ISABEL SEMBIRING Reg. NO. 072202038
DIPLLOMA III ENGLISH STUDY PROGRAM FACULTY OF LETTERS
UNIVERSITY OF SUMATERA UTARA MEDAN
Approved by Supervisor,
DR. Matius C.A. Sembiring, M.A. NIP: 19521126 198112 1 001
Submitted to Faculty of Letters University of Sumatera Utara
In partial fulfillment of the requirements for DIPLOMA ( D-III) in English.
Approved by
Head of English Study Program,
Dra. Syahryar Hanum, D.P.F.E NIP: 19510907 197902 2 001
Approved by the Diploma III of English Study Program
Faculty of Letters, Univesity of Sumatera Utara.
Accepted by the Board of examiners in partial Fulfillment of the requirements for the D-III Examination of Diploma III of English Study Program, Faculty of Letter,
University of Sumatera Utara.
The examination is held on the ……….
Faculty of Letter, University of Sumatera Utara Dean,
Prof. Syaifuddin, M.A., Ph.D. NIP:19650909 199403 1 04
Board of Examiner and Reader:
Examiner : DR. Matius C.A. Sembiring, M.A. ( )
NIP: 19521126 198112 1 001
Reader : Dra. Persadanta Br Karo, M.Hum. ( )
AUTHOR’S DECLARATION
I am, FRANSISKA ISABEL PANDIA declare that I am the sole author of this paper. Except where reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or part from a paper by which I have qualified for or awarded another degree.
No other person’s work has been without due acknowledgment in the main text of the paper. This paper has not been submitted for the award of another degree in any tertiary education.
Signed : ……….
COPYRIGHT’S DECLARATION
Name : FRANSISKA ISABEL PANDIA
Title of Paper : A BRIEF DESCRIPTION CAWIR METUA CEREMONY IN BATAK KARO SOCIETY
Qualification : D III/ Ahli Madya Study Program : English
I am willing that my paper should be available for reproduction at the description of the Librarian of the Diploma III English Study Program Faculty of Letters USU on the understanding that users are made aware of their obligation under law of the Republic Indonesia.
Signed : ……….
ABSTRAK
ACKNOWLEDGEMENTS
First of all, I would like to thank god because of His blessing that I can live until this time. Thank you Lord because of His blood I can save and I get new life and thank you because You make me as Your child.
In this occasion, I would like to thank the Dean of Faculty of Letters, Prof. Syaifuddin, M. A, Ph. D, and Head of D III English Study Program, Dra. Syahrar Hanum. Thank you because you give me knowledge especially in English. Special big thank to my supervisor, DR. Matius C.A. Sembiring, M.A, that always give me support, suggestions, and his knowledge in completing my paper. Thank you for his kindness, careness, and his personality that give me motivation in writing this paper. Then I would like to thank my reader Dra. Persadanta Br Karo, M.Hum. who has helped me to read and check my paper. I also would like to thank all my lecturers who taught me in English Department Diploma III.
Thank you my Cell Group in UKM KMK USU ” Yahwe Syaloom”; my sister Hermina Napitupulu, my friends in Yahwe Syaloom, Evelina, Lediyanti, Mariati, Leli Siregar, Luki. Thank you for your supports, especially writing this paper. When I felt down, you gave me your hands, so I could stand up again and gave me spirit in my life. Thank you very much because all of us can support each other even in study or in our treatment.
I also would like to thank all of my friends in collage, Anna, Herlinda, Mindo, Regina and Eva, and all of you that can’t be mentioned one by one. Thank you for being
my friends.
Finally, I realize this paper is still not perfect. Thus I am waiting for other constructive criticism and suggestions to perfect this paper.
Medan, The writer,
TABLE OF CONTENTS
AUTHOR,S DECLARATION COPYRIGHT DECLARATION
ABSTRACT ……… i
ACKNOWLEDGEMENT ………. ii
TABLE OF CONTENTS……… iv
CHAPTER 1 : INTRODUCTION 1.1Background of the Study ... 1
1.2Objective of the Study ... 2
1.3Scope of the Study ... 2
1.4Significance of the Study ... 2
1.5The Method of Study……… 3
CHAPTER 2 : IDENTIFICATION 2. 1 Geographical Background of Karoland ……..……… 4
2. 2 The Religion of Karonese People……… ……….. 5
2. 3 The Karonese Lineage System ... 6
2. 4 The Karonese Surname ... 6
2. 5 Rakut Sitelu ………12
2. 5. 1 Kalimbubu ... … 12
2. 5. 2 Senina/Sembuyak ... … 14
CHAPTER 3: CAWIR METUA PRACTISED BY KARO SOCIETY
3. 1 What does Cawir Metua Mean? ... ……... .... 18
3. 2 The Ongoing Cawir Metua ………. 19
3. 2. 1 Runggu ………..………. 20
3. 2. 2 Gendang nangkih …... ……… … 20
3. 2. 3 Gendang Adat Nurunken Kalak ……….… 21
3. 2. 4 Gendang Nangketken Ose………... 22
3. 2. 5 Gendang Naruhken Tudungen…………..………… 23
3. 2. 6 Landek Adat ……….………… 23
3. 2. 7 Utang Adat……….……… 25
3. 2. 8 Spread the Flower………..……… 27
CHAPTER 4: CONCLUSIONS AND SUGGESTIONS 4.1 Conclusions ... ……..… 28
4.2 Suggestions ... ………....29
ABSTRAK
CHAPTER I INTRODUCTION
1. 1The Background of the Study
Indonesia has many kinds of Ceremonies which are including into national culture and territory ethnic culture. The kinds of culture, which are owned by every ethnic in Indonesia national culture sources. One of them is Karo society, which also has varieties kinds of culture and custom.
The custom way of Karo society includes into a system. It a Death Ceremony in Karo society. The Death Ceremony is one part that has a functional existention. The ceremony that can be observed as a modern tradition, basically is a source of history. In the system of that ceremony including values, norm, rules as a ideal aspect.
For that purpose, the writer want to describe the portrait of Karo culture especially The Death Ceremony in Karo Society. The aim are not only to preserve the useful values but also can be accepted by all of the Indonesian citizen. The real nation culture is a rooted in territory culture, according to the principal archipelago concept so that there is an absolute defense in facing the foreign culture or a unlucky situation from inside.
In this occasion, the writer will describe ‘Cawir Metua’ ceremony in Karo Society. That is the reason why the writer is interested in describing about ‘Cawir Metua’ Ceremony in Karo as a topic in my paper.
1. 2The Objective of the Study
I have some objective in writing this paper, they are:
• To describe the meaning of Death Ceremony Cawir Metua in Karo Society.
• To increase their knowledge.
• To contributed the paper to the libraries of USU and English Department.
1. 3The Scope of the Study
There are many things that can be discussed about Karo Culture. So in this paper, I limited the scope of the study only ‘Cawir Metua’ Ceremony.
1. 4 The Significance of the Study
1. 5 Method of the Study
CHAPTER 2 IDENTIFICATION
2. 1 Geographical Background of Karoland
Karo Highland is named Tanah Karo Simalem which is located in North Sumatera Province. It is one of many regencies in North Sumatera Province. The capital of Karo Highland is Kabanjahe. It is about 76 km from Medan. Karo Highland has only two wellknown cities they are Kabanjahe and Berastagi. Kabanjahe is as the center of Government Administration of Karo Regency and Berastagi is the center of tourism objects.
The area of Karo Highland is about 2,127.25 kilometers square. It is consist of seventeen districts and 274 villages. All of Karo area is inhabited by farmer. They earn their families needs by cultivating the land, which is so fertile. They cultivate the land by various kinds of vegetables, fruits, flowers, etc.
Karo Highland is approximately 100-2600 meters above the sea level. It is circled by hills and mountains, which called Bukit Barisan. Karo Highland also has two volcanoes and they are still running actively. The volcanoes are : Sinabung and Sibayak .
Karo Highland is bordered with some other regencies, such as Langkat Regency, Deli Serdang Regency, Dairi Regency, Simalungun Regency, and Southeast Aceh
Regency. In the following description we can see border with some other areas: In the East, Karo Highland borders on Simalungun Regency.
2. 2 The Religion of Karonese People
Most of the Karo people believe in Christ and Mohammed as their saver. Before they received or accepted the ideas of Christian and Moslem they have their belief which called the Perbegu or Pemena.
Perbegu means that someone who believes in somebody’s soul who has been
died, and they also believed the soul could save and disturb people who still lives in the world.
The perbegu believers believed that a man consists of soul and breath. They also believed that if someone who believes in begu (ghost) is died, his body will came back to the ground, his blood will come back to the river, his breath will come back to the wind, and his soul will become begu or ghost. Perbegu, which also often called pemena which means believe into one Gods.
Besides belief into one Gods, Karo people also believed into powers of nature such as, the power of great rivers, big trees, big stones, etc. They give tribute and offering of flowers or food and together with magic formula to ask something so the spirits will give their bless for human. But after the coming of Christian and Moslem, most of Karo people changed their religion into the both new religion, so that, the belief into ghost became smaller and small. Nowadays, the influence of the Pemena or Perbegu is almost lost in Karo.
2. 3 Karonese Lineage System
mother’s clans. It will be clearer if we examine this system carefully. Since Karo follows the bilateral system.
Merga inherited from father. Merga for boys and Beru for girls. Bere – bere for
boys and girls are inherited from mother.
2. 4 The Karonese Surename
Karo people have social system or tradition which we know as sure name, merga
silima, tutur siwaluh, and rakut sitelu. Karonese have clan system or in Karo people
called ‘Merga’ for a man and called ‘Beru’ for woman, usually a Merga or Beru used after a name.
The main characteristics of Karo Sure names are: a. Karo-karo
b. Sembiring c. Tarigan d. Ginting
e. Perangin-angin
The Karonese could not get married with people have same clan. For example :Richard Tarigan did not married with a woman ‘Beru’ Tarigan. So he could chose another woman which have different surname (merga).
No Clan Sub Clan Original Village Kinepen,Jandi Meriah, Kuta Suah.
Kaban, Lau Lingga, Pernantin, Buluh Naman, Sumbul, Bintang Meriah. Ketaren, Sibolangit.
Lingga Julu, Kacaribu, Gunung Merlawan.
Sukanalu, Gamber, Kuta Tengah, Sukandebi, Sinaman, Bulanjulu, Suka Julu.
!7. Karo Sekali Lau Gendek Seberaya
Perbesi, Aji Jahe, Kandibata, Perbaji Pertumbuken, Sidikalang, sarintonu. Munte, Raja Berneh, Kidupen, Sarinembah.
Gurusinga, Buluh Naman. Pergendangen
Kuta Mbelin, Kuta Mbaru, Liang Melas, Sampe Raya, Gunung Meriah, Sijagat.
NO Clan Sub Clan Original Village
Juhar, Munte, Lingga, Kuta Raja, Tanjung Beringin.
5. Seragih
Kidupen, Kemkem Munte, Dokan, Tongging, Bulan Jahe, Aji Nembah.
Pakpak, Guru Bunua, Singa
Lingga Julu
Sugihen, Juhar, Kuta Gunung Tongging, Raja Tonggal
5 Perangin-angin 1. Bangun
5. Banjerang
Lau Buluh, Amburudi,
2. 5 Rakut Sitelu
Rakut sitelu is a relation and directive all at once in life of Karo society, also as a
symbol of democracy and ideology of life.
There are three kinds of relationship in Karonese, they are Kalimbubu, Anak Beru, and
Senina/Sembuyak. Each kind of relationship in Karonese has its own meaning that will be
explained clearly such as the following.
2. 5. 1 Kalimbubu
Kalimbubu is a group of people whose position is on the side of “girl giver”, and
can also say that Kalimbubu is group of bride’s family. Kalimbubu also refers primarily to the crown or rearmost part of the human dead. So, from the definitions mentioned above, it is clearly known how high the position of Kalimbubu is. They are very well respected by their Anak Beru because all the advise and suggestion expressed by
Kalimbubu can not be obeyed and it will send them ( Anak Beru) fortunes.
Kalimbubu is called as Dibata niidah, the visible God. The expression does not
imply that the Kalimbubu is deceased and has a mystical influence on the life of the Anak
Beru , but rather that in life the Kalimbubu has such an influence. The influence is
confined to close Kalimbubu by birth. Kalimbubu have some important functions to their
Anak Beru. Their functions as a side where one can ask and request something to be
blessed in case one intends to hold a party or ceremony. And the others function is
Kalimbubu as the decision maker in any meeting or discussion.
1) Kalimbubu tua
Kalimbubu tua is kalimbubu of our ancestor. Long time ago, they built the village.
They are the leader of all Kalimbubu. In traditional ceremony, they danced for the first time. It is to respect their sacrifice because they are supposed to build the fence of village.
2) Kalimbubu bena-bena
Kalimbubu bena-bena is Kalimbubu of our grandparents.
3) Kalimbubu Simupus
Kalimbubu simupus is the brother or father of our mother.
4) Kalimbubu Siperdemui
Kalimbubu Siperdemui is the brothers or father of the wives that do not have
relation according to the Adat Karo. 5) Puang Kalimbubu
Puang Kalimbubu is Kalimbubu of our Kalimbubu or Kalimbubu of mother’s
brothers.
The division of Kalimbubu above can be seen in the ceremony. For example, in Batak Karo dance (landek). While all of Kalimbubu sit in the same place in the ceremony, however, in the daily life the difference may not seen.
2. 5. 2 Senina/Sembuyak
clan; clan mates are not assumed necessarily to be agnatic ally related. Thus, members of the same lineage or sub clan refer to one another as sembuyak or senina, and member or the same clan refer to one another as senina. Also, individuals who share the same
Kalimbubu or Anak Beru but who are not members or the same lineage, sub clan or clan
refer to one another as Senina or by another .Senina (the clan from father line) is one
merga has close relation one another, event they have different status from father line. As
a family senina should responsibility.
The categories of Senina/Sembuyak
1) Si langsung ku Sukut a. Sembuyak
Sembuyak is people who have the same parents, grandparents or sub clan.
b. Gamet or Senina ku Ranan is people who have the same clan, but different sub clan.
2) Si erkelang ku Sukut a. Sepemeren
Sepemeren is people who their mother are sister. b. Siparibanen
Siparibanen is people who have relation belongs their wives are sisters.
c. Sepengalon
Sepengalon is a relation by the marriage of a daughter with a man whose bother’s wife
d. Sendalanen
Sendalanen is a relation caused he becomes uncle by the son in law or he marries our
cousin (Impal).
2. 5. 3 Anak Beru
Anak Beru is a group of people whose position is on the side of “girl receiver”,
and we can also say that Anak Beru is the husband’s family. Anak Beru have an important position to their Kalimbubu. How importance the position of Anak Beru as the group who take the harmony and the peace to the Kalimbubu manifested by their right and liabilities. In ceremony Anak Beru is who serve everdayone. The function of Anak Beru is to give something material or service in every ceremony and as guarantor, mediator, etc.
The Categories of Anak Beru
The anak beru can be descended from various clan (merga) or lineage (submerga). Therefore, there are many kinds of Anak Beru, such as:
(1) Anak Beru ipupus
Anak Beru ipupus is Anak Beru who has blood ties or family ties; or someone has
become Anak Beru since he/she was born, or in others word, before married someone has already become Anak Beru.
(2) Anak Beru iangkip
(3) Anak Beru tua
Anak Beru tua is the oldest Anak Beru. It means that the first Anak Beru of the ancestor
of the family and his descendant are also belonging to Kalimbubu tua directly. The position of Anak Beru tua is the highest one in Karo tradition, so although all the others
Anak Beru attended the party.
(4) Anak Beru menteri
Anak Beru menteri is Anak Beru of Anak Beru. All cleans in Karo Society have position
to the other, one is Kalimbubu for the other, one is Anak Beru for the other, and is senina for the other. Thus, Anak Beru also has their Anak Beru. They are called Anak Beru
Menteri. In traditional ceremony, the attendant of Anak Beru menteri is to help the work
and obligation of Anak Beru of Kalimbubu, which has the ceremony.
(5) Anak Beru cekuh baka
Anak Beru cekuh baka is Anak Beru who has got married with someone from the certain
clan two times successively.
CHAPTER 3
CAWIR METUA PRACTISED BY KARO SOCIETY
3. 1 What does Cawir Metua Mean?
We do not know when someone dies, and death came like a thief, nobody knows. Death does not know age. Death can occur at the age of baby, teenager, middle-aged, and perhaps also at an older age.. In Karo society although the deceased was old, but if he/she has still a child was not married so he/she could not say as Cawir metua. There are many kinds of the death in Karonese, they are:
1. Cawir Metua
Cawir metua is ceremony is practiced by Karo people for a person who die after all of
their children get married. For the instances, they do not pay attention to the age of the dead people. The married statues of the children is the measurement.
2. Tabah – tabah Galuh
If the age of the deceased has not old, but his/her children have been married (sai utang). 3. Mate Nguda
If the age of the deceased were young and has not married, or the deceased have been married, but his/her children have not married.
3. 2 The Ongoing Cawir Metua
Talking about Karonese, many things we can discussed. Karonese have many ceremony in their life, such as:
1) Wedding ceremony 2) Funeral ceremony
3) Ceremonial entrance of new house 4) Nengget ceremony
5) Maba anak ku lau ceremony 6) Cabur Bulung ceremony
7) Ngembahken Nakan ceremony 8) Erpangir Ku lau ceremony 9) Perunah begu ceremony 10)Ndilo Wari udan ceremony 11)Kerja tahun
12)etc.
But in this paper, I would like to limit the discussing only about Cawir Metua Ceremony in Karo Society. There are the sequence of the implementation of Cawir metua Ceremony in Karo society :
3. 2. 1 Runggu
The first thing we do if Karonesse died is to call all sangkep nggeluh, such as
Sembuyak, Senina, Sipemeren, Siparibanen, Kalimbubu, Anak beru, and Anak beru
Menteri to discuss (runggu) preparation of the Cawir metua ceremony. Runggu was
The local community (anak kuta) also attended the meeting as a listener (usually will help in organizing the ceremony). Meeting is to discuss of the determination of ceremony, when the corpse will be buried , the location of burial, and the technical needs of the ceremony with the division of duties. Requirements regarding the provision of technical equipment such as the ritual: providing a casket, rental equipment of music players and instruments eat dishes or food for the people who attending ceremonies, who will be invited, how the party will be held, whether the children and grandchild rose or not. Then Anak beru prepare assignments to deliver the invitation, inventory who will be
rose and Kalimbubu simaba ose. Looking for the cow for a party dish, and others.
3. 2. 2 Gendang Nangkih
On the evening before the burial they have another discussion (runggu ). In this runggu
sukut discuss with their Anak beru. The first thing they discuss is the invitation. have
they already been delivered? How about the cow for a party dish, whether already prepared or not? Having completed the discussion if the died person is cawir metua then the gendang nangkih implemented. The sequence of events on the night dancing is as the following :
• Landek sukut
• Landek sukut sidarat • Landek sembuyak
• Landek kalimbubu tua
• Landek kalimbubu sienterem • Landek anak beru
• Landek Anak Beru sipemeren • Landek Anak beru menteri
3. 2. 3 Gendang adat nurunken kalak mate
On the next day, nurunken party is held. In the morning, all the families who died ngukati in the deceased's house and kalimbubu gives the chicken as penayep to the family of the deceased as a side dish. While Anak Beru, kalimbubu and other families ngukati in
jambur. After they ngukati, the next event was meeting (runggu) about Perlandek and
what time lunch is made.
When the corpse is right in front of the house gendang jumpa teruh is implemented dancing sequence is as following:
a. Sukut, sembuyak, senina, sipemeren, sendalanen dance altogether.
b. Kalimbubu, puang kalimbubu, puang nu puang dance altogether
c. Anak beru, anak beru menteri, anak beru singikuri, dance altogether
d. Anak rumah dance altogether
3. 2. 4 Gendang nangketken ose
If the person who died is man, he wore coat, beka buluh as bulang – bulang. But, if the person who died is woman, she wore kebaya, sheath and uis gara as tudung.
The clothes of the female who rose in Cawir Metua Ceremony are: - wear the black kebaya or dark color.
- Wear tudung teger limpek. - Jujung-jujungen beka buluh
- Langge-langge uis nipes
- Wear sheath as abit and kelam-kelam.
The clothes of the male who rose in Cawir Metua Ceremony are: - wear the coat
- wear beka buluh as bulang – bulang. - Wear cekok – cekok beka buluh
- Wear selempang or kadang – kadangen. - The sheath is jongkit.
grandchildren of the died person will diosei by kalimbubu simada dareh of each law
(permen) to put ose on kela, their daughter and the grandchild at the same time. All the
rose, who wear ose, give cigarettes or betel to kalimbubu. Then the ritual is going on.
3. 2. 5 Gendang naruhken tudungen
Tudungen is the daughter of Kalimbubu, that is beru singumban and beru puhun.
In the morning ipalu gendang naruhken tudungen. Beru singumban and beru puhun dance with sukut family. While they are dancing Anak Beru give belo kinapur, so that the daughter of Kalimbubu will marry to the family of sukut, Belo kinapur is now changed into money.
3. 2. 6 Landek adat
The next section is dancing while giving word to comport. The dance sequence are as following:
a. Sukut
- Landek sukut
- Landek sukut sidarat - Landek sembuyak
- Landek senina sipemeren/siparibanen/sipengalon/sendalanen b. Kalimbubu
- Landek kalimbubu tua
The example of the Kalimbubu’s Speech is:
Pertama bujur sikataken man Tuhan Dibata ija perban lias ras keleng atena kita
banci pulung i jambur enda lako ngelaksanaken acara peradaten cawir metua
orangtuanta enda. Engggo pulung kami kalimbubundu ras teman kami sendalanen. Ibas
kelawesen nandendu nakku kami ikut erceda ate, emaka ningkami ula kam sirubat-rubat,
persada arihndu kerina, siajar-ajaren kam, gelah ula teridah nandendu nakku enggo
lawes. Kelengi bapanta sebab ia nari ngenca orangtuandu. Memang selama enda pe
enggo idah kami uga perbahenndu erorangtua , keleng nge atendu man orang tua nakku,
jadi enda nandendu enggo lawes ula min urak keleng atendu man bapandu, tapi
ertambahna ka. Ija pagi lit kesusahenndu reh kam ndahi kami kalimbubundu. Ras kita
pagi arih – arih gelah ula aru atendu. Kami kalimbubundu keleng kel ate kami krina kam
bere-bere kami baik sidilaki bagepe sidiberu. Emaka mbue kam erlajar, tandai-
tandaindu kami kerina kalimbubundu, enda me kami serate keleng man bandu. Kami pe
la lupa ertoto geleh seh krina sekolah kempu kami, janah ula kam lupa babaindu kempu
enda kurumah kami gelah itandaina kami. Adi lit pagi kerjandu ula kam lupa nenahken
kamiamin gia nandendu go lanai lit. Ibas susah tah senang ula kena lupa nenahken
kami. Morah kel ate kami man nande kena e nakku, jadi kena kerina sambar gancihna.
Emaka ertoto kam rusur man Tuhan gelah Ia simereken pengapul man bandu krina. Ibas
ceda ateta Tuhan ngenca ngasup mere pengapul situhu – tuhu. Ukurta sipicet e adi
Tuhan simasu-masusa nese- nese sitik bagi remang erpagi-pagi. Teteaplah kam
c. Anak beru
- Landek anak beru tua
- Landek anak beru cekuh baka - Landek anak beru dareh - Landek anak beru iperdemui
- Landek anak beru menteri/ anak beru sipemeren
d. landek anak rumah
e. landek anak kuta (local community) and teman sada kiniteken
If the ritual is still running in spite of lunch time has come, the ritual is break for a while, then they have their lunch together. All of anak beru serve (ngelai) the people in the ritual. After having lunch the ceremony will be continued.
3. 2. 7 Utang adat
There are differences in the implementation of nggalari utang adat in some Karo areas. Three kinds of utang adat are:
a. maneh-maneh for people who cawir metua
b. morah-morah (if the person who died, their children was not married all). c. Sapu iluh (if the person who died not married).
In the area of Lau Cih utang adat for Kalimbubu called maneh -maneh, while for
Puang Kalimbubu called morah - Morah. In the area of Singalor lau and Teruh Deleng
In singalor Lau and Teruh Deleng utang adat hand over is as following: 1) if the person who died is man
- Maneh-maneh/morah-morah/sapu iluh for kalimbubu, are bulang-bulang jas, and
money .
- clothes and money for Puang Kalimbubu.
- Chopper (sekin) and money for anak beru. Bulang – bulang will be in the hand of
Kalimbubu simada dareh, a while the money is being shared. The clothes will be
in singalo perkempun and chopper will be in the hand of Anak Beru Cekoh Baka.
2) If the person who died is woman
- Uis kapal/ariteneng plus money for simada dareh. - Kelam-kelam plus money for singalo bere-bere. - Clothes plus money for singalo perkempun. - Benang telu rupa for anak beru.
After that the tulan putur is handed over to kalimbubu, and tulan ikur – ikur for
anak beru.
Maneh- maneh /morah – morah in the Karo Dusun area are as following:
• For the kalimbubu: uis ariteneng + money 8 serpi/12 serpi or Rp. 8.000/ Rp.
12.000 now.
• For puang kalimbubu 4 serpi or Rp. 4.000
After all dancing finished, the event submitted to the church, because they will leader this ritual. In the event began singing with the community of the church, pray, delivery of the word of God, singing, said the official acknowledgement from the church, singing and the last pray. Then the coffin closed and ready to be taken to place the last burian (penguburan). Events funeral be fully by the church administrator.
When the sukut, anak beru, sembuyak, kalimbubu, arrived in the house who died, the next activity is eat together.
3. 2. 8 Spread the Flower
Spread the flower was done on the next day after the deceased was interred. In the morning all of the family go to the grave. Spread the flower is led by the church administrator. After that all of the family go to Jambur o r the house of the deceased, then they have their lunch together. The next activity is meeting about utang ido. In this meeting (runggu) will be discussed about:
1. The costs of the burial. 2. Sisingkih - singkihen
3. Ingan Sumpit cibal Kalimbubu 4. Divide the property inheritance.
. After the activities finished, the implementation of the death ritual of cawir
CHAPTER 4
CONCLUSIONS AND SUGGESTIONS
4. 1 Conclutions
Cawir metua ceremony is practiced by Karo people for a person who die after all
of their children get married. For the instances, they do not pay attention to the age of the dead people. The married statues of the children is the measurement.
The activities do for the Cawir Metua are: 1) Runggu (discussing)
The members of the runggu are Kalimbubu, Senina/ Sembuyak, and Anak Beru. They talk about the ceremony what will do from the being up to the funeral.
The contents of the runggu are: - Consumption
- Dress - Music
- Place for funeral
- When the Corpse will be buried - Who will be invited
2) Gendang Nangkih
REFERENCES
Bangun, Tridah. 1986. Manusia Batak Karo. Jakarta: Inti Idayu Press. Intisari. 1984. Adat Istiadat Karo. Medan: CV Ulih Saber.
Prinst, Darwin. 2002. Kamus Karo Indonesia. Medan: Bina Media. Prinst, Darwin. 2008. Adat Karo. Medan: Bina Media Perintis.
Sitepu, Sempa.1995. Sejarah – Pijer Podi Adat Nggeluh Suku Karo Indonesia. Medan: Adiyu.
Tarigan, Henry Guntur. 1988. Percikan Budaya Karo. Bandung: Yayasan Merga Silima. Tarigan, Jaman. 1976. Turi-turin Merga Silima, Iket Sitelu, Tutur Siwaluh,
