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1. INTRODUCTION
1.1 The Background of the Study
Batak is a big ethnic group which has been known well by many people in Indonesia. Anthropologists today recognize six Batak tribes, they are as follows:
Toba Batak, Simalungun Batak, Karo Batak, Pakpak or Dairi Batak, Angkola Batak and Mandailing Batak. Each differences in languages and customs but yet partaking to a great extent to the same cultural matrix. Toba Batak occupies the
central area around the bottom of Lake Toba as well as territory to the west and south. Jansen (2003:10) says, “Simalungun Batak (also known as Timur) east
Bataks live east of the lake, Karo Batak to the North. Pakpak or Dairi Batak is on the north- west. Far to the south of the lake Toba is Angkola (Sipirok) and Mandailing Batak.”
This paper provides an analysis of describing the ceremony of manonggot
– nonggoti practiced by the society of Simalungun Batak. Simalungun Batak
regard themselves as a solid ethnic group united by the Simalungun language, their own tradition, and feature of their Simalungun culture. Tarigan (1971: 46) stated that etymologically the term “Simalungun” provides some insights into the
people it describes, but an exact interpretation is elusive and difficult. “Simalungun” can be devided into three parts: Si meaning ‘one who’ or ‘he who’;
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Absolutely, every ethnic group of Batak has its own specification as cultural identity of the group itself. Besides the languages they have, the people live in the tradition or the culture that ties individual and social beings. Boas and
Hogg (2002: 22) say: “budaya mempengaruhi berbagai aspek kehidupan manusia, baik cara berpikir, merasakan sesuatu, cara berpakaian, jenis- jenis makanan dan
cara memakan sesuatu, cara berbicara, nilai dan moral yang sangat mendasar dalam diri seseorang; serta cara berinteraksi dengan orang lain”. Culture influences some aspects of the human life they are as the following: the way to
think, to feel, to get dress, to eat some foods, to speak (the basic of morality value in human heart), and to interact with other people.
Manonggot – nonggoti is a word which comes from Simalungun language. In Indonesia language, the meaning is mengejutkan in English language it is shock or sudden surprise, fear, and worries someone by some ways like: shouting,
beating and jumping, but according to Simalungun culture, manonggot - nonggoti isa tradition for the Simalungun society as a formal ceremony. This ceremony is
done because a member of a family has something bad as like: disease, hasn’t got a job, hasn’t got a couple for marrying, hasn’t got a son or daughter, etc. Simalungun people believe that the bad things are caused by a wicked evil which
follows the man or girl. So it is important to be manonggot - nonggoti or shocked for that person so that that wicked evil which follows the man or girl will directly
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As a daughter of Simalungun, the writer of this paper is interested in describing the ceremony of manonggot – nonggoti practiced by the society of Simalungun. According to the writer it is a unique habitation of Simalungun
people which has a high culture value and many norms to be known by the public society. So everyone who read this paper will know, understand, and more aware
about beliefs and traditions of Simalungun culture in our country. 1.2 The Problem of the Study
Based on the background above, the background of the study as the
following:
1).What is the meaning and the function of the ceremony of manonggot –
nonggoti practiced by the society of Simalungun?
2).What are the symbolical meanings of foods and sarongs (ulos) that needed at the ceremony of manonggot – nonggoti?
1.3 The Objective of the Study
The first objective of this study is to describe and explain the meaning and
the function of the ceremony of manonggot – nonggoti practiced by the society of Simalungun and the second to explain the symbolical meaning of food and sarong that needed at the ceremony of manonggot – nonggoti culturally.
1.4 The Scope of the Study
The scope of the study is focused on describing the ceremony of
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Theoretically, the significance of this study is to maintain the essence of adat simalungun through the ceremony of manonggot – nonggoti, as one tradition
in simalungun culture culturally. This ceremony has an important value to the people who will be shocked (disonggoti) to have a better life and future. This
study can explore the meaning and the function of the ceremony of manonggot – nonggoti as a tradition of Simalungun to be known widely both academically and personally.
1.6 The Methods of the Study
The writer got data from library research by reading, writing, and
describing it is done by reading some books (Simalungun, society, culture, and tradition) asking informant, and searching by internet. From the method, the writer got the descriptive qualitative methods that supposed the explanation, the
