METAPHORICAL EXPRESSIONS IN BATAKANGKOLA WEDDING CEREMONY.

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METAPHORICAL EXPRESSIONS IN BATAK ANGKOLA

WEDDING CEREMONY

A Thesis

By :

ANNI ZURAIDA

Registration Number : 8126112003

ENGLISH APPLIED LINGUISTIC STUDY PROGRAM

POSTGRADUATE SCHOOL

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ABSTRACT

Anni Zuraida. Registration number:8126112003, Metaphorical Expressions In BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic Study Program. Postgraduate School. State University of Medan 2014.

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Abstrak

Anni Zuraida. Nomor registrasi:8126112003, Metaphorical Expressions In BatakAngkola Wedding Ceremony. A Thesis: English Applied Linguistic Study Program. Postgraduate School. State University of Medan 2014 .

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ACKNOWLEDGEMENT

All praise belong to Allah, who has commanded us to spread peace to all mankind and also who gave health, chance and capability to the writer to finish the thesis. May peace and blessing of Allah be upon Prophet Muhammad SAW who introduced us good behaviours that conveyed linguistic.

First and foremost, my deepest gratitude goes to my advisers, Prof. Dr. Busmin Gurning, M.Pd and Dr. Siti Aisyah Ginting, M.Pd, for the continuous support, patience, understanding, encouragement, and suggestions in completing this thesis.

I would like to extend my thanks to Prof. Dr. Busmin Gurning, M.Pd as the Head of English Applied Linguistics Study Program, his secretary, Dr. Sri Minda Murni, M.S, and the staff, Mr.Farid and all the lecturers that have given me encouragement and a lot of experience and knowledge during my study especially to Dr. Sri Minda Murni, M.S, Dr. Rahmad Husein, M.Ed, Mara Untung Ritonga, M.Hum,Ph.D as the examiners for the valuable suggestions that have shaped up this thesis.

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give me suggestions and support. Also my best thanks to Robiul Harahap S.Sos, as the village chief in Joring Natobang, Angkola Julu, Padangsidimpuan that had given me the opportunity to do further study that resulted in this thesis.

I am also grateful to H.Pamusuk Harahap and his family, Mam Aisyah Ginting and her family for contribution by giving me some books and supports to finish this thesis. To my best friends, Erwin Azhari, Linni Rustina, Yusni Sinaga, Sukatno, Siska, Fatma Raudah, Rudi Purwana, Rizky, Dewi and others. I am indeed thankful for their unreserved support, I can pay them all nothing in return.

Finally, I special thanks to my husband, Dr.H.Burhaman Nasution for his endless care, patience, love, tolerance, understanding and support me all the time. My best thanks also to my lovely children Ali Sofyan, Ahmad Ramadhan, Aprilyani and her husband, Nurmalia, Mutiara, Ina Namora, and Bona Tua. The best thanks also goes to my brothers and sisters, my nieces and nephews, grandchild, and for people who support me to finishing this thesis.

Finaly, the writer hope the readers to give any critic, respons, and any corrections for the mistakes of this thesis. The writer realizes that this thesis is still far from being perfect. May this thesis be useful and may it be one of the references the next research and enhance our knowledge. May Allah SWT bless us forever. Amin ya Rabbal ‘alamin.

Medan, Januari 2015 The writer,

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LIST OF TABLES

Page

Table 1. Percentage of Source Domain in Manyapai Boru ... 56

Table 2. Percentage of Target Domain in Manyapai Boru ... 57

Table 3. Percentage of Source Domain in Martahi Boru ... 59

Table 4. Percentage of Target Domain in Martahi Boru ... 60

Table 5. Percentage of Source Domain in Makkobar Boru ... 61

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LIST OF APPENDICES

Appendix Page

1. Source and Target Domain in Manyapai Boru ... 85 – 86

2. Source and Target Domain in Martahi Boru ... 87 – 88

3. Source and Target Domain in Makkobar Boru ... 89 – 90

4. Metaphorical Conceptualize... 90 – 98

5. Percentage of metaphor in Manyapai Boru... 99

6. Percentage of metaphor in Martahi Boru... 100-101

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CHAPTER I

INTRODUCTION

1.1 The Background of the Study

Language as a purely human being and non-instinctive method of

communicating ideas, emotion and desires by means of voluntarily produced

symbols (Sapir,1921). The communicating idea, emotion and desires are delivered

in communication, writtenly or spokenly. Both ways have the same aim,

understanding. When there is an absence of an experience about the material

being interected, the misunderstanding will occur. It shows that the understanding

is the purpose of communication.

Talking about communication understanding, it means it is talking about

meaning understanding. Talking about meaning, there are some aspects that

influence meaning, one of them is culture. The relationship between language and

culture is deeply rooted (Leviredge, 2010).

The meaning of a language can be changed in different culture. So,

cultural understanding is very significant to the language meaning.

Communication is the process of transmitting meaningful symbols

between individuals William as quoted by Hikmat (2010). It shows that

communication process refers to understanding between speakers and listeners. It

is a successful communication when the listeners understand what speakers mean.

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communication functions as a mechanism to run authority, not a formula

(Shachter as quoted by Hikmat, 2010). The variety of the mechanism lead to the

variety of transferring idea.

In delivering meaning, it can be found some phenomenons. These occur

when there is no word to use as the word to express it. So, metaphorical

expression is used as an alternative expression. The use of the words cannot be

directly understood by others. The exprerience about the expressions plays as

important role. So, the useage metaphor can be said as the product of habitual. So,

the habitual expressions potentially are metaphorical expressions. Unconciousness

of using them as a habit leads to the typical expressions. In other word, the

metaphor expression that is being used make as typical words in their culture.

Since several meanings have uncovered expresssion material in

communication, it can be as one of the reasons in using metaphorical expresssion

in communication. The similarities of experience about uncover meaning will be

as a conditioned in expressing it. It shows that the meaning of metaphor can be the

result of an implicit comparison between two ideas such as similarity of

characteristics, qualities, attributes can be used as the comparison. It means that

there are some elements that covered in using metaphorical expression, as

Richards (1996) quoted by Cruse (2000) says that vehicle, tenor and ground are

three elements in constituting a metaphor. Vehicle is the item(s) used

metaphorically, tenor is the metaphorical meaning of vehicle and the basis for the

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Robinhood’; the tenor is ‘His father’ and ‘Robinhood’ is vehicle. To know the

ground of this metaphor can be seen by analyzing the analogy and similarities

between his father and Robinhood in society. It is known that Robinhood is a

legend in England who always helped poor people. So, the ground of this

metaphor is his father always helps poor people in their village or environment.

The purpose of using the metaphorical meaning is also to be polite the

expressions. The politeness commits in using the similarities of the idea being

compared. The diversity of politeness concept makes the metaphorical expression

becomes different in different culture. For example; in giving some advises to the

new couple in cultural ceremony. The advices are transferred through a speech. In

speech, the speaker will involve several thing that used as a metaphorical

expressions, living or dead thing. The use of metaphor in culture refers to the

language politeness.

The language being used is cultural language that refers to the cultural

understanding. To understand them, it is needed to know the cultural meaning.

Cultural meaning refers to the metaphorical meaning. It shows that cultural

understanding plays important role in cultural ceremony understanding in order to

understand the meaning. To understand the metaphorical meaning, in cultural

situation, it needs to know the concept of metaphorical meaning. The concept of

the metaphorical meaning in every language must be different. It makes the

metaphorical expressions must be different from one culture to other cultures.

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The wedding ceremony will be held in the house of man and girl. Firstly in girl’s

house then in man’s house. Wedding ceremony in this ethnic, has own typicality.

Batak Angkola wedding tradition has procedural steps; manyapai boru (asking

girl to marry with), patimbang barang (engagementday), mangalehen mangan

pamunan (to feed the girl for the last time by her parents ceremonically before

leaving the house), martahi pabagasboru (a family discussion), mangumpar ruji

(process of giving marriage conditions over to the girl family), horja pabuat boru

(wedding ceremony at girl’s house), mangupa (giving some marriage advices)

(Siregar and Ritonga, 1985).

In those steps it cannot be avoided using language. The existance of

language can be seen in oral and written communication, even in semiotic way.

Wedding ceremony in Batak Angkola people is a proccess of giving advices to the

new couple in facing life together. There are some elements of society that

involved in this process; Suhut(house owner and their siblings), Kahanggi (same

surname but not sibling), Anak Boru(the Suhut’s married sister family, married to

daughter’s family)Hatobangon( a person who will be as the leader of a surename

in a village with several conditions).Harajaon (an element of society that hold the

top level in society).

Every society element in Batak Angkola wedding ceremony will has a

chance to give some advices to the new couple. Here are two pieces examples in

the manyapai boru (marriage proposal) process:

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b. Madung tangkas do ditanda hamu hami, angke anak nimanuk munu

do hami

Both utterances above are utterances which are produced in manyapai

boru (marriage proposal). The purpose of utterances above are uttered to ask

permision to the girl’s parent to marry their daughter. Both utterances above

consist of the metaphor. The metaphors in the both utterances can be seen in

underlined and bolded written style.

First utterance Jadi dipangido roha nami anso martoruk ni abara nian

hamu sian bagason laho mangalehen na hami pangidoi, is an utterance to propose

a girl to her parents. Martoruk ni abararefers to the human body domain (source

domain ) and the target domain is (human relationship). It shows that the body

movement is the part of the honour.

Second utterance “Madung tangkas do ditanda hamu hami, angke anak

nimanukmunu do hami is uttered to introduce ourself as a reinforcement to the

marriage proposal. When it is analysed analogically,”we” and “chick”, is

possibily the way to care someone, when we have a chick we will feed it, we will

guide it to its burns, every day we take care of it. When it is related to the source

and target domains, it shows that the source domain is animal and the target

domain is human relationship. It means that there is a close relationship between

them with different status in cultural activities.

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Angkola culture.This process refers to the exchange opinions and also giving

sugestions. It means it can be called as cultural communication or cultural

conversation. The use of polite language leads to the metaphorical expressions. It

can be found metaphorical expressions, such as;

Baen na marpungu pe hita di bagas on, ima hami na giot mangido

gogo tu gaja,dohot mangido sora tu onggang

This utterance ”Baen na marpungu pe hita di bagas on , ima hami na giot

mangido gogo tu gajais a polite utterence which is uttered in discussion process

to every body who are involved in the discussion process. If the bold and italic

words are analysed, it can be found that “strength” means refers to the physical

action, and elephant is the strongest animal for Batak Angkola people. It shows

that the purpose of this expression is to ask help for the people prepare the

wedding ceremony because the ceremony cannot be done by themselves so they

needs help from other people. When it is related to the source and target domain

of metaphor, gajahrefers to the animal as source domain and desire as the target

domain. While in term, nagiot”mangido sora tu onggang”, the meaning is the

same with “mangido gogo tu gaja”, that is asking for a help but the commodity

is different. This expression refers to the opinions, suggestions and critics. The

word sora“Voice” refers to the verbal and onggang“Hornbill” is a kind of birds

that can produce a load voice so the voice that can be heard by other people. It

can be concluded that this expression means to ask opinions, suggestions and

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After having discussion about the wedding ceremony preparation, in this

culture there is a part that every people has position in that ceremony have a

chance to give advice to the new couple which is called as “makkobar boru”

(giving advices in wedding ceremony). Since they are still “green” in this

situation, it becomes a reason to give them some advices.

In this process, metaphorical expression also can be found,for example,

Mudah-mudah tibu ma mardakka abaramunu. This expression literally means “

branch”. A tree if hasnew branch it means the tree grow well. Related to

expression it means as a pray for the bridegroom to have children as soon as after

they get married. If it is related to the cultural context, it means to have

generation. In Batak Angkola culture, generation is a prestige. It can be seen from

the metaphor expression anakki do hamoraon di au. It means the most important

one in a family is generation. When it is related to the domain, so it can be found

that the source domain is human body and the target domain is human

relationship.

The diversity of metaphorical expressions in Batak Angkola wedding

ceremony makes the writer interested to investigate the meaning of metaphorical

expression in manyapai, martahi and makkobar boru in Batak Angkolawedding

ceremony. In line with what Stern (2000) tells that one of the interesting topic to

be discussed is about metaphor. Metaphor is an interesting topic to be discussed

because it bears on issues or questions based on the field which is intrinsically

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explanation then lead the people to have futher research why metaphor should be

choosen in oral and written communication

1.2 The Scope of the Study

Since there are some steps in Batak Angkola wedding ceremony, this

study is only focused on conceptual of source and target domain of metaphors

used in manyapai, martahi and makkobar boru texts in Batak Angkola wedding

ceremony. The reason to choose three processes are caused by possibility to find

the big numbers of metaphor expressions are more potential.

This study, specifically to view that metaphor is a cognitive phenomenon,

rather than a purely lexical one; second, the view that metaphor should be

analysed as a mapping between two domains; and third, the notion that linguistic

semantics is experientially grounded. These conceptual metaphors are investigated

in message part of the manyapai, martahi and makkobar boru texts in Batak

Angkola wedding ceremony.

1.3 The Problems of the Study

Based on the background of the study, the problems to be investigated are

formulated as the following.

1. What are the sources and the target domains of metaphor used in

manyapai, martahi and makkobar boru in Batak Angkola wedding

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2. What is the dominant source and the dominant target domain of metaphor

used in manyapai, martahi and makkobar boruin Batak Angkola wedding

ceremony?

3. How are the metaphors used to conceptualize the family of human

relationship, desires, morality and communication in manyapai, martahi

and makkobar boru in BatakAngkolawedding ceremony?

4. What types of metaphor are used in the manyapai, martahi and makkobar

boruin Batak Angkolawedding ceremony?

1.4 The Objectives of the Study

The objectives of this study are to answer the research questions,

especially concerning questions in manyapai, martahi and makkobarboru texts of

Batak Angkola wedding ceremony. To be more specific, the objectives of the

study are:

(1) to investigate the sources and target domains used in the manyapai,

martahi and makkobar borutexts in Batak Angkola wedding ceremony.

(2) to elaborate the dominant source and the dominant target domain used in

manyapai, martahi and makkobar boru texts in Batak Angkola wedding

ceremony.

(3) to describe the conceptualitation of the family or human relationship,

desires, morality and communication in the manyapai, martahi and

makkobarboru texts in Batak Angkola wedding ceremony.

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1.5 The Significance of the Study

Findings of the study are expected to be relevant and useful

theoretically and practically. Theoretically, the findings of this study is to justify

that there is a significant relation between language and culture towards meaning,

Practically, the findings are expected to be useful for; (1) Batak Angkola

people, as the actor of the Batak Angkola culture, to preserve and maintain

their cultural tradition, (2) local goverment as the reflection to preserve the

local tradition, (3) other culture actors as comparation, and (4) other researchers

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METAPHORICAL EXPRESSIONS IN BATAKANGKOLA WEDDING CEREMONY.